it is most like that Noah was exercised in most excellent workes yet Moses omitteth to speake of them as also of the rest godly succeeding fathers because he hasteth to the story of faithfull Abraham who was diversly honoured of God 1. in being selected to be the father of his people and visible Church 2. hee received the visible signe of the covenant circumcision whereby the people of God should be distinguished from all other 3. to him were given most rich promises both temporall for the possession of the land of Canaan and spirituall concerning the Messiah 5. But whereas it pleased some of the fathers to turne this story of Noahs drunkennesse to an allegory resembling the Jewes to the true vine that Noah planted Christ to Noah that was cast into the sleepe of death by his owne people the Jewes deriding Christ infirmâ—ties and sufferings upon the crosse to C ham scorning his fathers nakednesse I hold it not safe wading without a bottome and therefore I omit these allegoricall applications as mens fancies and so leave them 4. Places of doctrine 1. Doct. Liberty granted to eat flesh Vers. 3. EVery thing that moveth shall bee meat for you Here this liberty to eat flesh is granted to all wherefore for religion sake for we speak not of the prohibition politicall to forbid the eating of some meats infringeth this liberty granted by the Lord. Calvin 2. Doct. The prohibition of not eating of bloud not perpetuall Vers. 4. FLesh with the life thereof Tertullian writeth that in his time it was counted an heinous thing to taste the bloud of beasts but we must know that this prohibition was not perpetuall but for those times the better afore hand to inure them to beare the yoke of Legall ceremonies afterward to be given The Apostles likewise willed for a time the forbearance from strangled and bloud only because of offending the beleeving Jewes but these ceremoniall observations as touch not taste not handle not are now abolished in Christ. Coloss. 2.21 3. Doct. The liberty of marriage generall Vers. 7. BRing forth fruit and multiply Here the liberty of marriage is granted to all this blessing of increasing and multiplying is given to all Noahs posterity of all sorts and degrees wherefore the Papall restraint of marriage in some callings and degrees is contrary to the divine indulgence and permission in this place Oâ—colampad 4. Doct. The word and Sacraments must be joyned together Vers. 12. THis shall bee the signe of my covenant Here wee see the word and the signe or Sacrament goe together first the Lord maketh a covenant and then addeth a signe as a seale thereof for better assurance The Chalde paraphrast interpreteth not amisse this shall bee a signe betweene my word and the earth Wherefore the edifying word must goe before and the Sacraments concurre as seales 5. Doct. In the visible Church hypocrites mingled with the faithfull Vers. 22. WHen C ham the father of Canaan We see that in the visible Church the wicked are mixed together with the faithfuâ—l as in Adams family there was a Caine with an Abel so in Noahs house there is a Cham for a Sem. So the Apostle saith in a great house there are vessels of gold and vessels of silver some of honour some of dishonour The Church of God shall not be purged from all drosse in this life till it be made a glorious spouse without spot and wrinkle in the kingdome of heaven 5. Places of Controversie 1. Confut. No wickednesse to eat flesh Vers. 3. EVery thing that moveth That which God permitteth is lawfull therefore Ovid was deceived that thus writ heu quantum scelus est in viscera condi c. it is a wicked thing in deed with other flesh our bellies to feed How can that be counted a wicked thing which the Lord alloweth 2. Confut. Of negative doctrine 2. WHereas it is a common objection of the Papists that the Protestants doctrine and principles be altogether negative if it were so which to be otherwise is other where shewed at large yet it might be warranted by this place whereas Pererius a man of their owne side though more reasonable than the rest confesseth that there are two precepts given to man and both negative the one morall and perpetuall not to shed mans bloud v. 5. the other ceremoniall and temporary not to eat flesh with the bloud 3. Confut. The covenant belongeth to infants though presently they want Faith Vers. 12. BEtweene me and every living thing to perpetuall generation c. If God make a covenant even with unreasonable creatures that have no understanding it is no sufficient reason to exclude infants from the covenant as the Anabaptists doe because presently they want faith And seeing God made not this covenant only with that present age but with the generations following why should not the covenant of grace be extended also unto infants which are the succeeding generation Calvin 4. Confut. Noahs drunkennesse not without sinne Vers. 21. HE was drunken and uncovered c. Pererius noteth here ebrietatem Noe excusandum est ab omni peccato that Noahs drunkennesse must be excused from all sinne because it was involuntary and proceeded of ignorance for he never is read to have beene drunke againe But this is a very corrupt glosse for admit that Noah was ignorantly overtaken of the force of wine which yet is not sufficiently proved yet ignorance excuseth not aÌ„ toto sed a tanto from all sinne but from a greater sinne the sinne is not adnihilate that is made no sinne by ignorance but onely extenuate made a lesse sin unlesse they will in like manner excuse the incest of Lot from all sin because it was involuntary 2. What though Noah committed not the like afterward no more did Iudas lye any more with his daughter in law Thamar Genes 38.26 yet that did not exempt his unchast action from sinne no more doth this Noahs intemperancy 3. We are not afraid therefore to the glory of God to confesse the infirmities of holy men which the Scripture hath not concealed and wee say with Ambrose Patriarchae nos instruunt non solum docentes sed errantes the Patriarkes instruct us not only teaching but erring 5. Confut. Popish Bishops not the fathers of the Church and therefore may be discovered Vers. 23. BY the example of Sem and Iapheth covering their fathers nakednesse Pererius againe noteth that the like piety should be shewed toward our spirituall fathers the Bishops of the Church as Constantine said that if he should find a Bishop committing adultery hee would rather cover that uncleane act with his cloake than others should be offended c. Ans. 1. True it is that if those popish Bishops which he speaketh of were the fathers indeed and shepherds of the Church such as Constantine meaneth and not rather the Ministers of Antichrist and devourers of the flock their infirmities should be covered Calvin 2. If their
though it were moved to and fro yet was chiefly heaved up and thereof is called terumah an heave-offering QUEST XXXIII What is here understood by the heave-offering Vers. 28 FOr it is an heave-offering of the children of Israel 1. Some by Terumah which is a speciall name signifying an heave-offering doe understand in generall an oblation Vatarlus But the same word being in the next verse before used in a speciall signification for an heave-offering must bee also so taken here 2. Some doe take it in that speciall sense but then they restraine it only to the shoulder before spoken of which is called the shoulder of the heave-offering Osiander But it is evident in that a perpetuall Law is made for Aaron and his sonnes what part they should have of the peace-offerings and they had as well the shaken breast as the shoulder that was lifted up Levit. 27.34 that this clause must be understood of both those parts before spoken of the breast and the shoulder 3. Some by the heaving here understand only the dividing and separating of these parts which was to be made by the children of Israel So Oleaster and in the same sense the Latine Interpreter translateth primitivae sunt they are the first things that is the principall or best of the offerings of the children of Israel But the word terumah being before used in that speciall signification for an heave-offering should bee also so taken here 4. Therefore this terme terumah heave-offering is given both to the shaken breast and heaved shoulder of the more principall motion for these gifts were first of all by the Priest lifted up and presented before God in the hands of the Priest and in that respect were called an heave-offering Borrh. QUEST XXXIV Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ram given unto the Priests FOr the mysticall application of these rites and ceremonies 1. In that part of the sacrifice was shaken to and fro on every side it signified Deum totius terra esse Dominum that God is Lord of the whole earth Oleaster and beside it betokened that Christi vera victimae merita beneficia c. that the merits and benefits of Christ the true sacrifice should by the preaching of the Gospell be spread abroad into all the world Borrh. But the Hebrewes exposition is fond who would have hereby signified that all men from all parts of the world should come to Jerusalem ibi optimâ aurâ fruituros there to have their health and to enjoy an wholesome aire Ex Oleastro For wee see that not by comming to Jerusalem but in departing from the earthly Jerusalem with the carnall rites thereof by preaching of the Gospell the Gentiles have received health and salvation of their soules which is more precious than the health of the body 2. In that part of the sacrifice was given unto the offerers to eat it sheweth that Christ did not only deliver himselfe unto death for us sed etiam in cibum dare c. but also giveth himselfe to be our meat nourishing us unto eternall life as he saith Ioh. 6.54 My flesh is meat indeed my bloud is drinke indeed c. Marbach 3. And in that the breast and shoulder are given unto the Priest it teacheth as Gregorie well saith Vt quod de sacrificio praecipitur sumere hoc de seipso discat authori immolare That what he is commanded to take of the sacrifice he should learne himselfe to offer unto God quod toto pectore oper◠c. that with all their heart and endevour they should watch upon their office Iun. Vt sint tanquam pectus humeri populi c. To be as the breast of the people to provide and take care for their soules and to bee as their shoulders to beare the burthen of their vocation Simler QUEST XXXV Of the consecrating of Aarons successour in his garments Vers. 29. ANd the holy garments c. 1. The Latine Interpreter readeth in the singular the holy garment but it is in the plurall bigdee garments for there was not one garment but many ten in all which were consecrated for the high Priest 2. The Priests which succeeded Aaron were not to use any other garments but those which Aaron was consecrated in as Eleazar put on Aaron priestly vesture when he was consecrated Priest in his fathers place Numb 20. Lyran. 3. And it is added shall be his sonnes after him whereby the use of these garments is not made generall to all the Priests but onely unto them which should succeed in the priesthood Cajetane 4. And this difference may be observed betweene the consecration of Aaron and his successour that Aaron in his consecration was both consecrated himselfe and his garments with him but his successour only was to be consecrated in those garments which needed not to be consecrated againe unlesse the old garments being old new were to be made in their place and then they were to be consecrated as Aarons priestly garments were at the first Tostat. quaest 13. 5. These garments the high Priest at the time of his consecration was to weare seven dayes together he was not afterward tied necessarily to weare them so long together but as his ministery and service required Tostat. qu. 14. QUEST XXXVI By whom the high Priests succeeding Aaron were consecrated Vers. 29. TO be consecrate therein 1. There were two high Priests consecrated extraordinarily first Aaron who received his consecration from Moses who was no Priest but only for the time executed that office in Aarons consecration secondly Eleazar was consecrated high Priest his father being yet living which was not afterward seene in any other succeeding high Priest for there could not be two high Priests together But Eleazar was consecrated his father yet living because the time of his death was certainly knowne as the Lord had shewed to Moses and immediatly after Eleazars consecration he died Numb 20 but this could not be knowne in any other high Priest 2. The rest of the high Priests which followed after Moses death were consecrated by the inferiour Priests Tistetus giveth an instance how the Pope at this day is consecrated by the Bishop of Hastia But the Gospell acknowledgeth no such high Priesthood and the Pope doth usurpe that place over other Churches therfore it is nothing to us how an usurper entreth A better instance may be given Act. 13.3 where certaine that were but Prophets and Doctors of the Church do yet lay their hands upon the Apostles Saul and Bernabas and so they did consecrate them to the worke whereunto they were called Therefore by the like example the inferiour Priests might consecrate the high Priest in the old Testament there being no other high Priest to do it QUEST XXXVII Whether Eleazar was consecrated after the manner here prescribed Vers. 30. THat sonne that shall be Priest in his stead c. Which is not understood onely
lye See more Synops. Câ—ntur 1. â—â—r 77. 7. Controv. That the wicked doe not eat the body of Christ. Vers. 33. A Stranger shall not eat thereof Like as none which were not of Aarons family were admitted to the eating of this holy meat so none but those which are of Christs family indeed and doe beleeve in him can be partakers of his body and bloud for whosoever eateth my flesh and drinketh my bloud saith our blessed Saviour hath everlasting life Ioh. 6.54 They therefore are grossely deceived who thinke that the wicked and unbeleevers doe eat the very flesh and drinke the very bloud of Christ in the Eucharist Simler for then it would follow upon our blessed Saviours words that they should have everlasting life also See more Synops. Câ—nt 3. â—rr 27. 8. Controv. Against the reservation of the Sacrament Vers. 34. IF ought of the flesh c. or of the bread remaine unto the morning thou shalt burne it with fire This was commanded lest that which remained of the holy flesh and bread might either bee prophaned or might bee superstitiously abused It therefore may seeme strange that the Romanists which are in other things so superstitiously addicted to the rites and usages of the Law doe not also follow the same herein but rather have taken up a contrary use in reserving the consecrate host hanging of it up in a pix and adoring it for this is a true position sacramenti ratiâ— non duraâ— extra usum that set apart the use and the sacramentall respect ceaseth Simler For as the water used in Baptisme is no more a sacrament extra usum out of the use but is as other common water so neither are the bread and wine in the Eucharist For the more full handling of this point I likewise referre the Reader to Synops Cent. 3. err 19. 9. Controv. Against the continuall sacrifice of the Masse Vers. 38. THis is that which thou shalt present upon the Altar c. two lambes c. day by day continually To this daily and continuall sacrifice the Romanists resemble and compare their continuall sacrifice of the Masse and they hold them as Antichrists that doe abolish it as Antiochus abolished the daily sacrifice Ex Simlero 1. There is no externall sacrifice now remaining under the Gospell daily to be iterated for Christ was once offered to take away the sinnes of many Heb. 9.28 he is not then to be often sacrificed 2. Antiochus was the forerunner of Antichrist because he abolished the daily sacrifice before the time which was to continue untill the Messiah came but Christ himselfe by the one oblation of himselfe once offered was at his comming to abolish the daily sacrifice as it is prophesied Dan. 9.27 He shall cause the sacrifice and oblation to cease not only for that he tooke away from the incredulous Jewes their City Temple and sacrifice but because he was the body and substance of those sacrifices which are not now to be iterated and repeated seeing as the Apostle saith With one offering he hath consecrated for ever them that are sanctified Heb. 10.14 which sacrifice of Christ is often to be celebrated by way of thankfull commemoration not to be iterated by any externall oblation 10. Controv. That doe this in the institution of the Eucharist signifieth not to sacrifice this Vers. 39. THou shalt present or make ready one lambe in the morning The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghashah thou shalt make that is sacrifice or offer The Romanists would take advantage by this word because to make here signifieth to sacrifice that it should be so taken when Christ said in the institution of the Sacrament hoc facite doe this as if he should say sacrificate sacrifice ye this Gallasius here maketh mention how a certaine Sorbonist then a Popish Bishop but illius harae porâ—us a swine out of the same stie to use his owne words in a certaine booke written against the Protestants did make this word a chiefe foundation of the Missall sacrifice Contra. 1. But this will affoord them small helpe for this word ghashah to doe is of a generall signification and is applied to divers senses according to the circumstance of the place as Genes 11.4 faciamus nobis nomen let us make that is get us a name Gen. 18.7 fecit vitulum he made the calfe that is killed it or made it ready Likewise 2 Sam. 13.6 Faciat mihi cibum let her make me meat that is prepare it it doth not therefore alwayes signifie to sacrifice And our Saviour when he saith this doe c. hath relation to the former words take eat as S. Paul sheweth 1 Cor. 11.24 2. The sacrifices of the Law were types and figures of Christs sacrifice the shadow of the body they did not prefigure aliud umbratile sacrificium another shadowing sacrifice such as is the imaginary sacrifice of the Masse 3. And there remaineth now no externall ceremoniall sacrifice but only spirituall by us to be offered unto God as S. Peter sheweth Ye are an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 Marbach See further of this controversie Synops. Cent. 3. err 31. Vers. 44. I will sanctifie also Aaron c. Cajetane out of this place would prove the Sacrament of Orders in the new Testament calling them Heretikes that deny it thus inferring Si specialis divina actio sanctificans Aaron c. If there were present a divine action sanctifying Aaron to execute his office much more in the time of grace specialis divina actio concurrit ad sanctificandum aliquos c. a speciall divine action concurreth to sanctifie some ut sacerdotio fungantur to execute the Priesthood 11. Controv. That there is no Sacrament of Orders COntra 1. Cajetanes argument is not good that where there is a grace conferred by an outward signe there necessarily should bee a Sacrament for presently upon Davids anointing by Samuel the Spirit of the Lord came upon him 1 Sam. 16.13 yet I thinke he will not make it a Sacrament to be anointed King 2. It is likewise false that alwayes the inward grace concurreth with the outward signe for this were to tye Gods grace and Spirit to the element Nadab and Abihu were consecrated as well as the rest of Aarons sonnes but they were not sanctified the very next day after their consecration ended which was the eighth day they were destroyed for abusing their office in offering strange fire Levit. 10.1 3. Neither is there now any externall Priesthood in the new Testament to be exercised in the Church but the Priesthood of the new Testament resteth in the person of Christ Thou art a Priest for ever after the order of Melchisedek Hebr. 7.21 See further Syn. Câ—ntur 3. â—ror 107. Controv. 12. Against Pythagoras concerning the lawfulnesse of the legall sacrifices NOw in the last place in that the Lord himselfe gave direction unto his people
render to the Lord for all his benefits c. I will take the cup of salvation and call upon the name of the Lord Psal. 116.12 CHAP. IX The Method and parts of the Chapter IN this Chapter two principall things are declared 1. The restoring of the world and renewing of Gods covenant vers 1.10 2. The infirmitie of Noah in being drunke and such things as accompany the same from vers 20. to the end In the first part the covenant is renewed with mankinde from vers 1. to 8. then with all flesh vers 8.10.20 In the covenant made with man foure things are expressed his multiplication vers 1. domination and rule over all creatures vers 2. sustentation and food vers 3. preservation in providing that mans bloud be not shed God will require it at the hand both of beast and man vers 4 5 6. In the generall covenant made with all flesh first there is the promise that all flesh should not bee rooted out by the waters vers 10 11. then the signe and token thereof the bow in the cloud which shall be â— signe betweene the Lord and the world that it shall be no more destroyed by water And this is repeated foure times from vers 13. to 17. for the better assurance of it In the second part first Noahs infirmitie is described with the occasion thereof his drinking of wine vers 21 the effects thereof his nakednesse 21. Secondly the behaviour of his sonnes undutifull of Cham vers 2â— reverence toward their father in the other two vers 23. Thirdly the verdict and sentence given by Nâ—â—h by way of prophesie upon his sonnes his cursing of Canaan of Cham 25. his blessing of Sem chiefly vers 26. and of Iapheth next vers 27. 2. The grammaticall sense v. 3. Everything that flieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. everything that creepeth reptile T.P. every thing that moveth H.C. B.G. heb remes that moveth or creepeth 4. Flesh in the bloud of life S. flesh with the bloud H. with the life and bloud Ch. with the the life which is the bloud caet heb with the life and the bloud 5. At the hand of man which shall shed the life of his brother Ch. at the hand of a mans brother caet 6. With witnesses by the sentence of the judge shall his bloud be shed Ch. for the bloud of maâ— his bloud shall be shed S. his bloud shall be shed H. by man shall his bloud be shed T.P.B.G. sic hebr 7. Ingredimini walke upon she earth H. replenish or grow plentifully in the earth caet hebr sharatz to multiply in abundance Rule over the earth S. replenish or increase in the earth cat hebr rabbah signifieth to multiply and to be great 10. From all that goeth out of the Arke S. from all that goeth out of the Arke with all the beasts of the field caet 11. To destroy all the earth S. to destroy the earth cat 13. Betweene my word and the earth Ch. betweene me and the earth caet I doe set S.B. I will set H. I have given or set the bow T.P.G. sic heb 16. Betweene me and you S. betweene the word of God and every living thing Ch. betweene God and every c. caet 24. When he had learned H. he knew what c. caet His lesser sonne H.C. younger S.B.G. minimus his youngest sonne T. heb chatan parvus little 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a domesticall servant S. a servant of servants caet 27. God shall enlarge Iapheth H.S.C.P.G. peswade Iapheth alliciet T.G. pathah signifieth to enlarge and perswade let his glory dwell in the tents of Sem. Ch. 3. The Explanation of doubts QVEST. I. Of the benediction of increasing and multiplying after the floud 1. GOd said to Noe and his sonnes bring forth fruit 1. Though the Scripture make no mention of any sonnes that Noah begat after the floud yet this benediction belongeth also to Noah because he is increased in his sonnes Luther 2. This blessing doth properly and especially appertaine to lawfull marriage though there be a kinde of obscene â—ecundity also in unlawfull copulations for God speaketh to Noah and his sonnes Calvin 3. This increasing though by Gods blessing is extended to other creatures yet it is specially directed unto man for whose cause other creatures are multiplied 4. In that this blessing is rehearsed againe vers 7. it sheweth the certainty of it and the mighty increase of mankinde after the floud for it is recorded that within three hundred yeares Ninus King of the Assyrians had an army of seventeene hundred thousand footmen QVEST. II. How man hath yet rule and dominion over the creature 2. ALso the feare of you c. 2. Those three privileges which were given unto man in his creation of increasing and multiplying Gen. 1.28 of his rule and dominion over the creatures ibid. of his food and sustentation vers 29. are here renewed in these three first verses though not in that integrity and perfection for the generation of man is with much difficulty and perill his dominion over the creatures much impaired his food more grosse and with greater care provided 2. Yet man retaineth still his dominion and soveraignty over the creatures though not so absolute as Adam had it first we see though the savage and wilde beasts have cast off mans yoke yet such as are more necessary for mans use as Oxen Horse Sheepe remaine in subjection still secondly even the wilde and unruly beasts are tamed by the wit and industry of man Iam. 2.8 and the hand of man worketh many engines and instruments whereby they are taken and subdued as here fitly they are said to be delivered into the hand of man thirdly though God doe often punish mans disobedience by the cruell beasts which is one of the foure great plagues Ezek. 14.21 yet are they restrained by the power of God in that they over-runne not the earth to destroy man and partly they doe retaine a naturall feare and awe of man whom willingly they use not to assault but either provoked or constrained by famine or fearing some hurt to themselves QVEST. III. Whether flesh were eaten before the floud 3. EVery thing that moveth shall be meat for you 1. Some thinke that flesh was not eaten before the floud in the families of the righteous Mercer 2. Some that the eating of flesh was not at all in use before the floud which is the opinion of Lyranus Tostatus Vatablus But the liberty of eating of flesh is not here first granted it is onely renewed 3. Neither is their opinion to be approved which thinke that the eating of flesh was permitted before the floud but yet not used among the faithfull of â—hich judgement seeme to be Theodoret and Thomas Aquinas for to what end should the faithfull restraine themselves of that liberty which God gave them 4. Neither yet doe we thinke that the eating of flesh was
their usuall food before the floud as it is now as seemeth to thinke Dominicus à Soto a Popish Writer for when as yet the earth and plants were not corrupted by the floud but retained their naturall force and vigour they yeelded more sufficient nourishment so that the eating of flesh was not then so necessary and as the more delicate use of some plants as the use of Wine by Noah was brought in afterward so much flesh of fowles and beasts did grow in request after the floud which was not covered before 5. Wherefore the sounder opinion is that not onely the eating of flesh was permitted before the floud but used not onely among the prophane race but with the faithfull though with greater moderation Our reasons are these 1. Because there is made no new grant neither in this nor in the rest as of multiplying and bearing dominion c. but onely the ancient privileges granted to man confirmed 2. The distinction of cleane beasts which it was lawfull for them to eat and the uncleane whereof they might not eat Levit. 13.8.3 It is evident by the oblation of Abel who offered the first fruit of his sheepe and the faâ— of them but it had beene no praise to Abel to offer the fatlings if he used not to eat of them it had beene all one to God whether to offer leane or fat but herein Abel is commended because he preferred the service of God before his owne private use and therefore Iustinus well collecteth Si anâ—e posuit Abel utilitatisâ—a Deum non dubium quia solitus fit ex labore suo utilitatem percipere If Abel did preferre God before his profit certainly he did reape profit of his labour and to the same purpose he alleageth that saying of the Apostle Who feedeth a flocke and eateth not of the milke thereof 1 Cor. 9.7 and by the same reason also of the flesh thereof 4. In that expresse mention is here first made of eating of flesh it is not as one well resolveth quantum ad usum in respect of the use sed quantum ad necessitatem in regard of the necessity The food of flesh beganne now to be more necessary because the plants and herbs had lost the first naturall vigour and strength QVEST. IIII. Whaâ— the meaning is of eating the flesh with the life or bloud 4. BVt flesh with the life thereof that is the bloud c. 1. This word anima in Hebrew nephesh translated life is taken foure wayes in Scripture first for man as the soule that sinneth shall die Ezek. 18. Secondly for the reasonable soule feare not those that can kill the body but cannot kill the soule Matth. 10. Thirdly it is taken for the inferiour part of the soule that is the affection as thou shalt love the Lord with all thy heart and soule Matth. 22. Fourthly it is taken for the life as a good shepherd will lay downe his life for his sheepe Ioh. 10. and so it is taken in this place for the bloud is the seat and chariot of the life and vitall spirics 2. These words are neither figuratively taken as Eugubinus thinketh for the shedding of mans bloud because he that killeth a man seemeth to devour his flesh for in this sense the words should have no coherence at all with the former verse and where words may be taken in their proper sense without any inconvenience a figure is not to be enforced neither is it all one to eat flesh with the bloud thereof and to eat things strangled as Chrysostome collecteth for the Apstoles distinctly speake of bloud and things strangled Act. 15. Neither is the eating of live flesh here onely prohibited as Cajetanus conjectureth or of hot bloud as Mercer for from this bruitish kinde of food the very nature of man abhorreth and therefore it needed not so especially to be provided for by precept But here generally the eating of the bloud with the flesh is forbidden whether together with the flesh alive or dead or separated from the flesh as to drinke it or to eat it as now the use is in confected meats QVEST. V. Wherefore the eating of bloud was prohibited NOw whereas the eating of bloud was forbidden both before the Law and under the Law Levit. 17. and after the Law in the beginning of the Gospell Act. 15. it shall be profitable to consider the causes of this prohibition First it was forbidden before the Law 1. Not so much for decencie and comelinesse or for that bloud is a grosse and heavy food 2. But either that aforehand by these ceremoniall precepts mens minds might be prepared the better to beare the yoke of the Law which afterward should be promulgated 3. Or rather that by this precept of abstaining from bloud men might be the more terrified from the shedding of mans bloud sic Chrysost. Secondly this law was revived Levit. 17.11 12. whereof two reasons are given one civill because the life of the flesh is the bloud that they should forbeare from all shew of cruelty and so much the more detest the shedding of mans bloud the other religious because I have given the bloud to offer at the Altar the bloud the organ of life is holy unto God the Author of life and therefore they should not pollute or prophane it by devouring thereof Thirdly the Apostles did forbid the eating of things strangled and bloud 1. Not because among the Gentiles suffocated things were held to be the food of evill spirits as Origen writeth for it is not like that the Apostles would ground their decree upon such heathenish fantasies 2. Neither by bloud is homicide forbidden and by things suffocated uncleane as some thinke for the Apostles would not use obscure and mysticall tearmes in their decree and these things were already provided for by law among the Gentiles 3. Neither did the Apostles forbid these things onely to restraine intemperancie for many kinds of food are more delicate and to be defiâ—ed than these 4. But Augustine sheweth the true cause of this prohibition Quâ—dideo fâ—ctum est quia elâ— gere voluerunt Apostoli pro tempore rem facilem c. This was decreed because the Apostles for a while would chuse some easie thing not burdensome to the observers which the Gentiles might observe in common with the Iewes c. Thus Augustine disputing against Faustus This the Apostles did onely for a time lest the beleeving Jewes who could hardly all at once be removed from the legall rites might have beene offended at the libertie of the Gentiles but now this cause being removed and there being no such feare this decree also is expired QVEST. VI. How this prohibition dependeth of the former verse Vers. 5. FOr surely I will require your bloud c. 1. Which words are neither an exposition of the former verse as Eugubinus who by the eating of flesh with the bloud understandeth figuratively the shedding of mans bloud 2. Neither is the
warre with Amalek for as men use to lift up their hand when they take an oath as Abraham Gen. 14.22 so the like phrase is used of God as Deut. 32.40 I lift up mine hand to heaven and say I live for ever Iun. Analys Borrh. Pellican For divers formes are set forth in the Scripture of the Lords oath sometime hee sweareth by himselfe Gen. 22.16 sometime by his excellencie Amos 8.7 sometime by his life Ezech. 18.3 As I live saith the Lord and by lifting up his hand to heaven Deut. 32.40 and by his throne as in this place Oleaster 7. So by this oath the Lord confirmeth his sentence against Amalek that hee will have warre against him from generation to generation that is continually till hee have made an end of him which was fulfilled partly under the Judges and under the Kings specially Saul and David and under the Persian government for Hamon who was subdued by Ester was an Agagite that is an Amalekite of the posteritie of Agag Simler Iunius 4. Places of Doctrine 1. Doct. Christ is the rocke whereout issueth the waters of life Vers. 6. THou shalt smite the rocke and water shall runne out of it This rocke is interpreted to be Christ by the Apostle 1 Cor. 10.4 The rocke was Christ Christ is diversly said to bee a rocke he is a most sure rocke against the which the gates of hell shall not prevaile Matth. 16.18 hee is a rocke of offence to the wicked and unbeleevers Rom. 9.22 Behold I lay in Sion a stumbling blocke and a rocke to make men fall hee is a rocke upon the which the faithfull doe relie 1 Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious and he that beleeveth therein shall not bee ashamed hee is a rocke or stone of judgement that upon whom it falleth it grindeth them to powder Matth. 21.44 This rocke giveth us water of life First his most precious bloud which issued out of his side whereby we are cleansed Secondly the Spirit of grace which is the water of life as it is interpreted Ioh. 8.38 He that beleeveth in me out of his bellie shall flow rivers of waters of life this spake he of the Spirit which they that beleeve in him should receive c. The people asked this water of Moses but he could not give it them they receive it out of the rocke Ferus 2. Doct. It is lawfull for Christians to defend themselves by warre Vers. 9. MOses said to Ioshua chuse us out men and goe fight Hence is proved the lawfulnesse of warre against the Anabaptists which denie the use of armour and weapons unto Christians Pelarg It is lawfull for the people of God to defend themselves with weapons against their enemies Piscat For Moses doth here nothing of himselfe but by Gods direction 3. Doct. Reverent outward gesture to be used in prayer Vers. 11. ANd when Moses lift up his hands c. A comely reverent gesture is to be used in prayer to stir up the devotion of the minde as Moses lift up his hands Salomon bowed the knee our blessed Saviour fell upon his face Ferus 5. Places of confutation 1. Conf. Against the doctrine of merits Vers. 3. ANd the people murmured c. Upon these words Rupertus hath this good note Non ergo ille populus glorietur quod pro suis meritis magnificaverit cum Dominus c. Let not therefore that people baast that God hath magnified them for their merits Neither did the Lord looke upon the Gentiles in making them his people for any worthinesse in them but for his owne mercie sake hath he called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth in the Psalme They have all gone out of the way c. there is none that doth good no not one Rom. 3.12 2. Conf. That signes and ceremonies doe not actually conferre grace Vers. 6. BEhold I will stand there in the rocke before thee Otherwise if God had not concurred with that outward act and ceremonie in smiting the rocke with the rod and given force and efficacie unto it Irrita fuisset lusoria rupis percussio The smiting of the rocke had beene in vaine and trifling Calvin We see then that ceremonies have no efficacie or activitie of themselves they cannot conferre and give grace as the Romanists teach but the Spirit and word of God concurring giveth operation unto the externall signes as here by Gods standing upon the rocke not by Moses striking of the rocke the waters gushed out so wee are cleansed by the washing of water as the Apostle saith but yet through the Word Ephes. 5.26 3. Conf. That the wicked cannot eat or drinke the bodie and bloud of Christ in the Eucharist Vers. 6. THat the people may drinke Osiander holding with the rest of the Lutherans the carnall presence of Christ in the Eucharist upon these words giveth this corrupt glosse Sicut inter Israelitas multi erant impii c. As among the Israelites there were many wicked men which did draw water out of the rocke which notwithstanding entred not into the land of Canaan but fell in the wildernesse 1 Cor. 10. So among Christians many doe drinke and eat the bodie and bloud of Christ which for their unbeleefe shall not enter into life eternall His position here with the rest of the Consubstantialists is therein agreeing with the Romanists that the wicked and unbeleevers doe eat and drinke the very bodie and bloud of Christ. Contra. 1. But first he should have proved out of this place that there is a carnall and corporall presence of Christs body and bloud in the Eucharist before the other assertion can have any place that the wicked are partakers of it But this text maketh directly against that carnall and grosse conceit for as Christ saith of the bread which hee brake to his disciples This is my body which is the chiefe text they have whereupon to ground that fansie so S. Paul saith this rocke was Christ like as then neither the rocke was verily Christs body nor the water thereout issuing his bloud but onely in signification and representation so the bread and wine are lively demonstrative and exhibiting signes of the body and bloud of Christ to the faith of the receiver and no otherwise 2. The other position is directly opposite to the Scripture Whosoever eateth my flesh and drinketh my bloud hath eternall life Ioh. 6.54 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him vers 56. Hee that eateth mee even hee shall live by me But the wicked and unbeleevers neither have eternall life neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith as the Apostle saith I live by the faith in the Sonne of God Galath 2.20 therefore they cannot eat or drinke the body and bloud of Christ. 6. Places of Morall
the text saith I haue given you every tree c. For 1. it is evident out of the Scripture that divers kinds of trees were created in Paradise for beauty and ornament which bare no fruit for food as the Cedar and Firre tree Ezek. 31.8 The Cedâ—rs in the garden of God could not hide him no Firre tree was like his branches 2. This generall permission to eat of every tree concludeth not a necessity of fruit-bearing in every tree but a liberty to eat of all which were fit for food excepting only the tree of knowledge of good and evill Gen. 2.17 QVEST. XXXV Whether the flesh of beasts were eaten before the floud LIkewise we refuse the opinion of Beda that neither man nor beast did eat of any flesh but onely of the fruits of the earth before the floud neither doe wee allow the iudgement of Thomas Aquinas who thinketh that the beasts which are now devourers of flesh should have used that kind of food in the state of mans innocency 1. part quaest 96. artic 1. The latter opinion wee reiect because if man had not transgressed there should have beene no death in the world Rom. 5.12 Sinne entred into the world by one man and death by sinne if there should have beene no death in the world because no sin I see not how death should have entred upon other creatures especially this violent death by slaughter as the Apostle also saith Rom. 8.22 That every creature groaneth with us and travelleth in paine together to this present so that this bondage of paine and corruption which maketh man and beast groane together was laid upon them together Neither doe I see how Basils opinion can stand hom 11. in Gen. that man in his innocency though hee should not have used the beasts for food yet might haue slaine them to take knowledge of their inward parts and to helpe his experience that wayes or it should have beene lawfull unto him to kill them in hunting for his delight as Pererius thinketh lib. 4. in Gen. p. 663. for this slaughter and killing of beasts upon what occasion soever whether for food for knowledge or pleasure belongeth unto the bondage of corruption which by sin was brought into the world The other opinion seemeth probable especially because of these two places of Scripture first for that the beasts and fowles lived in the Arke not of flesh but of other food than usuall as Noah is bidden to take of all meat that was eaten Gen. 6.21 for there being only one couple of uncleane beasts and seven couple of cleane preserved in the arke out of these there could not be food of flesh sufficient for the rest and after the cattell went out of the Arke there was no other food for them all flesh being destroyed but onely by the fruits of the earth Secondly the first permission to eat flesh that we reade of was after the floud Gen. 9.3 Everything that moveth and liveth shall be meat for you as the greene herb But these objections may be easily answered To the first we answer 1. that the beasts which did devoure flesh did also feed of herbs and so Noah might provide for them according to their eating 2. Though they did use altogether to live of flesh yet I thinke that for that present time and some while after all beasts might returne to the first food appointed in the creation this being a second creation and renewing of the world so that upon this extraordinary occasion and urgent necessity it cannot be gathered what was the ordinary food of beasts before no more than it can bee inferred that because beasts of contrary natures as the lion and calfe beare and cowe woolfe and lambe leopard and kid did lye together Isay 11.6 that there was no enmity betweene them before To the second place our answer is that there that liberty is onely renewed as is the blessing to increase and multiply vers 1. and the prohibition of shedding mans bloud vers 5. at the hands of a mans brother will I require the life of man for before the floud the bloud of Abel was required at the hands of his brother Caine. Notwithstanding therefore these objections I thinke it more probable that both man and beast after the transgression before the floud did use indifferently both the fruits of the earth and the flesh of beasts for food the grounds of this opinion are these 1. That one beast did not raven upon another in the state of mans innocency two principall reasons may be given one because as yet no death was entred into the world the other for that man bearing perfect rule and dominion over the creatures did keepe them in order but after mans fall both these causes were taken away for not onely death entred upon man but the other creatures were brought into the same bondage and were killed for sacrifice as Abel offered of the fat of the sheep Gen. 4 3. if it were lawfull then to slay beasts why not to eat of their flesh And againe man having lost his soveraignty over the creatures they then began one to rage upon another as not standing now in the like awe and feare of man as before this cause is touched by the Prophet Habbac 1.14 Thou makest man as the fishes of the Sea and as the creeping things that have no rule over them that is which doe one consume and devoure another because they have no governour this rule the beasts fishes and fowles had shaken off immediately upon mans fall and not only after the floud 2. Seeing in the old world two great sinnes abounded carnall lust and concupiscence Gen. 6.2 and tyranny and oppression vers 4. there were gyants or tyrants in the earth and tyranny and oppression brought forth bloudshed for which cause the prohibition of shedding of mans bloud is so straightly forbidden after the floud that God will require it at the hands of every beast and of a mans brother Gen. 9.5 How is it like that they would abstaine from killing of beasts that spared not to spill the bloud of men or from eating of flesh which is more apt to provoke unto lust than the simple fruits of the earth 3. If the flesh of beasts was not eaten before the floud what then became of the increase of cattell how was not the earth over-run with them This reason was given why the Lord would not at once but by little and little destroy the Canaanites before the Israelites lest the beasts of the field should increase upon them Deut. 7.22 because they both helped to destroy the cruell beasts and did eat the uncleane as swine and such other both which by their multitudes otherwise might have beene an annoyance to the Israelites But greater feare was there of overspreading the earth with increase of beasts before the floud if no such provision had beene made to diminish their number 4. But that place most of all confirmeth our opinion
Hebrew ach to be read as an adversative as Paulus Burgensis readeth veruntamen notwithstanding as though the sense should be this though yee are permitted to shed the bloud of beasts yet it is unlawfull for you to shed the bloud of man 3. Neither is this another exception concerning mans food as Cajetane that as before the bloud of beasts is excepted so here humane flesh that if it be not lawfull to shed the bloud of man neither is it to eat his flesh which first must be kiâ—led before it be eaten 4. Neither need there to be here understood any sentence as this I will not have you to shed mans bloud and then this to follow as a reason for this prohibition to shed mans bloud followeth directly in the next verse 5. But this word translated for may be read as a causall why God would have them abstaine from all cruelty or savage behaviour in eating of the bloud of beasts that they should have a greater detestation of the spilling or shedding of mans bloud Perer. Mercer QVEST. VII How God will require the bloud of man at the hand of beasts Vers. 5. AT the hand of every beast 1. Rupertus by beast understandeth the Devill that shall answer for the death of mens soules but Moses here directly speaketh of the bodily life which is in the spirits and bloud 2. Neither by beasts here are understood cruell and beastiall men for it followeth afterward aâ— the hands of man will I require it c. 3. Neither doth Moses insinuate the death of martyrs which were exposed to beasts for which the persecutors shall answer for that did cast the Saints before the beasts 4. But here is shadowed forth that Law which was afterward published that even the beast that killeth a man should be stoned Exod. 22. QVEST. VIII How his bloud shall be shed that sheddeth bloud Vers. 6. BY man shall his bloud be shed 1. Some reade in homine and referre it to the first clause Hee that sheddeth mans bloud in man as they which are strangled have their bloud shed as it were in them sic Tostatus but in this sense one kinde of murther onely should be prohibited 2. Some read in homine against man that is in despite of man Cajetan 3. But the best reading is per hominem by man and to referre it to the last clause by man shall his bloud be shed that is by the Magistrate as the Chalde interpreteth by witnesse by the sentence of the Iudge for it should seeme that before the floud there was no law made nor power given to man to punish murther as Adam proceeded not against Cain that killed his brother Abel Mercer 4. And this must be understood not de facto sed de jure merito not of the fact for many times murtherers escape but of the right and due desert of murtherers that they are by Gods Law worthy of death and many times where the law of man faileth that such are not executed Gods vengeance overtaketh them such are either slaine in battell or by the hands of other or by some other meanes as it is in the Psalme men of bloud shall not live halfe their daies Psalm 55.24 Calvin QVEST. IX That mans life should be preserved because of Gods image IN the image of God c. 1. Hence it followeth not as Oleaster collecteth that the image of God is in mans body because the image in the soule cannot be by the killing of the body destroyed for the reason concludeth well though this image of God be not in the body yet because the body is the Tabernacle of the soule and beareth that which beareth the image of God it ought for that cause to be reverenced and yet the image of God though not originally or principally yet by the consequent and effects is expressed and shineth in some sort in mans body in that it is made upright and aspiring to celestiall things and so sutable to the soule and in regard that into the hand of man God hath delivered the rule and dominion of the creatures cap. 1. vers 28. 2. Though the image wherein man was created be much decayed and impaired yet some part thereof remaineth for the which the life of man should be spared and preserved Calvin 3. And if for this reason the life of any man whatsoever should be regarded much more the life of Christians in whom this image is renewed in Christ Muscul. QVEST. X. Of the Raine Bow Vers. 13. I Have set my bow in the cloud c. 1. Neither Ambrose conceit can be admitted who understandeth not here the visible Raine-Bow in the clouds but the invisible power of God whereby he sometime intendeth sometime remitteth his judgements as a bow is bent and unbent againe But this collection is contrary to the text which saith The Bow shall be seene in the cloud vers 14. 2. Neither is their opinion found that thinke there was neither raine noâ— Raine-Bow before the floud for how could the plants and fruits of the earth have beene so many yeares preserved without raine so then the Raine-Bow was before the floud but it beganne onely now to be a signe of this covenant betweene God and man as the Lord chuseth sometime naturall things for signes as Bread and Wine and Water in the Sacraments Mercer 3. Neither is the opinion of some Hebrewes to be admitted that thinke the Raine-Bow to have beene before the floud but then it appeared in the cleare aire now in a cloud for the iris or Bow can have no existence or being but in a dewing or stilling cloud Mercer 4. Neither is Thomas Aquinas judgement and Cajetanus sound which thinke that the Râ—ine-Bow is partly a naturall signe that there shall be no floud because the Raine-bow sheweth not but when the clouds are thinne and dispersed whereas thicke and blacke clouds ingender inundations for the causes of the generall floud were not naturall and God without the clouds by the overflowing onely of the waters could drowne the world and beside if the Rain-bow were a naturall signe then before the floud came it might have prognosticated so much but then it should have beene a lying signe for notwithstanding the Raine bowes often appearing before the deluge as it is like the floud came 5. Though the Raine-bow bee not a naturall signe but voluntary depending upon the will and institution of God yet notwithstanding hath it some agreement with that which it is made a signe of like as baptisme in the flesh hath some resemblance of the soule so the Raine-bow is a fit and convenient signe to portend no inundation likely to follow because it is orâ—inarily a signe either of faire weather or of no long raine And it hath beene observed that a Raine-bow in the morning betokeneth showers in the evening faire weather Beside the Raine-bow is found to be wholesome to plants and herbs that where it lighteth it giveth them a more pleasant
sins were but secret infirmities they might be borne with for a time but seeing they justifie open impieties and their filthinesse is manifest to all the world now a cloake cannot hide them Muscul. 6. Confut. The Pope how a servant of servants Vers. 25. A Servant of servants c. This title Pererius saith the Popes doe usurpe as a signe of great humility but we rather trust that as another Caiphas so the Pope prophesieth the ruine of his owne Kingdome that he shall become one day a servant of servants indeed as Canaan was and beâ— made a servant to those that have served him 7. Confut. The tents of Sem not of the Pope or Romanists have the preheminence Vers. 27. TO dwell in the tents of Sem c. Thus we see that Sem hath the prerogative and that the Gentiles received their light from the Jewes But the Pope would draw this privilege from the Jewes to the Romanes that whereas the Apostle saith that the Jewes beare the Gentiles as the root the branches and not they the Jewes Rom. 11.18 yet the Pope would have the faith and profession of the Romans to be the root and foundation of all beleevers 6. Places of morall observation 1. Moral Man must not rule over men as beasts Vers. 2. THe feare of you shall be upon every beast Gregory here hath a good note that the feare of man must be not upon men but beasts That man should not by cruelty or tyranny seeke to be feared of men And yet good men sometimes desire to bee feared of others but it is when the feare of God is not among them that they which feare not the divine judgements may bee by feare of men kept in some awe and then non tam hominib quam brutis annimalib dominantur they doe not rule so much over men as bruit beasts 2. Moral Sobriety in meats commanded Vers. 3. AS the greene herb Although God yeeldeth to the use of man for his food all kinde of fowles fishes beasts yet hee would have man to use them moderately and soberly not to abuse them to gluttony or excesse or not contented with such kinds as are at hand to search the deep for fish to ascend the mountaines to catch fowle to hunt up and downe the wildernesse onely to satisfie his greedy appetite But he ought to use the flesh of beasts as the greene herb that is soberly and without curiosity to take such thingâ— as are at hand 3. Moral Gods great care in preserving the life of man Vers. 5. I Will surely require your bloud Where we see the great care which the Lord hath in preserving the life of man he will require it at the hands of the beasts yea of a mans brother neither shall he goe unpunished by this it appeareth domesticum familiarem Deo hominis esse naturam that mans nature is as domesticall and familiar unto God and that therefore God will not suffer him to be unpunished that offereth wrong as it were to his domesticall and familiar By this men are taught both to take heed of bloud shed and so to fall into the judgement of God neither much to feare the sword of the wicked seeing the Lord himselfe will revenge the death of the innocent 4. Moral The bow a signe of Gods justice and mercy Vers. 13. I Have set my bow in the clouds and it shall be a signe c. 1. The bow is a notable monument of Gods justice to call to our minde the sinne of the old world for the which it was destroyed that wee feare to offend God in the â—ike it is also a signe of Gods mercy in forbearing to bring the like destruction upon the world againe and if God shew such mercy even to wicked men and bruit beasts how great are his mercies that he layeth up in store for his elect 2. We see also how farre the justice of God exceedeth his mercy the rigour of his justice was but for a time in once destroying the woâ—ld by water but his mercy is perpetuall in the continuall preservation thereof so the Prophet Isay saith for a moment in mine anger I hid my face from thee c. but with everlasting mercy have I had compassion upon thee This is unto me as the waters of Noe Perer. 5. Moral The miraculous propagation of mankind Vers. 19. OF them was the whole world over-spread c. here appeareth the wonderfull providence of God that by three men the whole world was replenished when as they were subject to the rage and invasion of beasts and wanted many necessary things the earth having not yet recovered her former vigour and force decayed by the floud the like matter is to be seene saith Chrysostome in the Christian faith that God per duodecem piscatores illiteratos c. that God by twelve fishermen unlearned c. hath subdued the whole world to himselfe and propagated the faith 6. Moral Noahs awaking out of drunkennesse what it signifieth Vers. 14. THen Noah awaked c. This were to bee wished saith Musculus that they which are the Patriarks and take upon them to be the pastors of the Church were herein like unto Noah to awake also from their drunkennesse their ignorance errour and superstition As also all intemperate and riotous persons are to learne by this president to awake from their sinne and not to continue in their licentious course nor make a continuall trade and occupation of drunkennesse CHAP. X. 1. The Method and parts of the Chapter THis Chapter hath three parts according to the severall generations of the three sonnes of Noah Iapheth Cham Sem by whom the world was replenished the generation of Iapheth is expressed from v. 1. to v. 6. their names v. 2 3 4. their habitation and place of dwelling v. 5. the generation of Cham rehearsed from v. 6. to 21. their severall names together with their habitation then followeth the generation of Sem their names from v. 22. to v. 30. their habitation vers 30. 2. The grammaticall sense or difference of translations 2. Thobel Mesoâ—eh S. Thubal Mesech H. Thubal Mesech c. 4. Citij Rhodij H.S. Cethim Dodanim H. Câ—ttâ—m Donanim c. 7. Regma Sabathaca S. H. Ch. Raamah Sabtecha T. B. G. A. heb Ragmah 8. A gyant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth S. a mighty man c. ghibbâ—r robustus strong 9. A giant hunter S. a mighty hunter H. B. G. a mighty man Ch. mighty in hunting T. P. heb 10. Arach S. H. Erech cat Eerech c. in the land of Babylon Ch. Sennaer or Sinhar cat sic heb 11. Out of that land came Assur S. H. cum caeter Out of this land he came into Assur Tr. built the streets of the City H. Rahoboth the City caeter rachab breadth 12. Dasem S. Resen caet 14 Cappadoces Ch. Captharim caeter 18. Cynaeum S.H. Ch. Cynaum caet cum s. Sini Eveum
the Prophet expoundeth this place of Gods eternall love and hatred of Iacob and Esau 2. That is the proper sense of the place from the which an argument is framed and a conclusion inferred but out of this spirituall sense concerning everlasting election the Apostle reasoneth and concludeth election to be only of grace not by workes Ergo it is the proper sense 6. Places of Morall observation 1. Observ. The reconciliation of brethren Vers. 9. HIs sonne Isaack and Ismael buried him They which were separated during their fathers life are now united and reconciled in his death which teacheth us that brethren which have beene long at variance should yet when the time of mourning for their father commeth returne in affection Muscul. Not as Esau that intended when his father was dead to execute his malice toward his brother Gen. 27.41 2. Observ. To continue and persevere in prayer Vers. 21. ISaack prayed to the Lord for his wife It seemeth seeing Rebeccah continued barren twenty yeares for Isaack was maried at 40. and was 60. yeares old when Esau and Iacob were borne that Isaack continued many yeares in prayer and waited from moneth to moneth from yeare to yeare till the Lord had condescended to his prayer whereby wee are taught that wee should not give over in our prayers neither limit God to heare us within a time but still patiently expect his gracious pleasure as the Apostle exhorteth that wee should pray continually 1 Thes. 5.17 Mercer 3. Observ. Gods will many times revealed to the weaker sort Vers. 28. ISaack loved Esau c. Rebeccah was better affected toward the chosen seed than Isaack waâ—â— so was Sarahs heart toward Isaack but Abraham loved Ismael whereby wee see that manâ— times God revealeth his will to the more infirme sex and as S. Paul saith chuseth the weake things of 〈◊〉 world to confound the strong 1 Cor. 1.17 Muscul. 4. Observ. Of frugality in meats and drinkes Vers. 29. NOw Iacob sod pottage c. By this we may see how frugall and sparing the diet of those godly Patriarkes was Iacob here contented himselfe with lentill pottage These lentils came from Egypt and was the usuall food in Alexandria for young and old which was commonly vendible in their Tabernes Gell. lib. 17. c. 18. from thence the use of lentils became very common in other countries the Philosopher Taurus used to sup with them and Zeno the Stoike prescribed to his schollers how they should seeth and dresse their lentils with the twelfth part of Coriander seed Athen. lib. 4. The like frugality and parsimony was used in famous countries among the Gentiles The Arcadians lived of akornes the Argives of apples the Athenians of figs the Tyrinthians of peares the Indians of canes the Carmanes of palmes the Sauromatians of millet the Persians nasturtio of cresses These examples ought to make Christians ashamed who use to pamper their bellies and feed their fansies with curious delights and exquisite dainties Perer. S. Paul giveth a rule for this meats for the belly the belly for meats God shall destroy both it and them 1 Cor. 6.13 that therefore men should not bee so carefull to feed and fill their bellies with dainty fare and costly meats seeing they both must fall to corruption 5. Observ. Against prophane persons that sell heaven for earthly pleasures Vers. 33. HE sold his birth-right Esau that for a messe of red pottage did part with his birth-right is a president and patterne of all those which for the momentany pleasures and profit of this life doe sell and lose their hope of eternall life Mercer As that rich glutton Luke 16. which purchased his ease and pleasure in this life with the everlasting paine and torment of his soule afterward for this cause is Esau called a prophane person Heb. 12.16 which for one portion of meat sold his birth-right CHAP. XXVI 1. The Argument or Contents FIrst in this Chapter is shewed the occasion of Isaacks going to Gerar which was by reason of the famine vers 1. And Gods Commandement vers 2 3. with the renewing of the promise made to Abraham 4 5. Secondly this Chapter treateth of Isaacks abode and dwelling in Gerar with such things as there happened 1. The question that arose about his wife vers 7â— to 12. 2. The envy of the Philistims against Isaack because hee prospered and waxed rich vers 13. to 18. 3. The contention betweene Isaacks servants and the Philistims concerning certaine fountaines vers 18. to vers 23. Thirdly there is declared the departure of Isaack from Gerar to dwell in Beersheba and the covenant there made betweene him and Abimelech vers 23. to the end 2. The divers readings v. 3. 18. my word shall be an helpe unto thee C. I will be with thee and blesse thee caeter v. 10. one of my stocke might have slept S. C. one of my people might have lion caet heb shacabh thou mightst have brought upon us ignorance S. this sinne caet v. 11. he that toucheth this mans wife H. this man or his wife caet v. 12. he found barly increased an hundred fold S. he found an hundreth fold caet v. 14. much tillage georgia S. a great family or houshold caet guabudah signifieth both v. 17. in the brooke of Gerar. H.C. in the valley of Gerar. caet nachal signifieth both a valley is more proper because they digged there v. 20 21 22. Heseck Sitâ—ah Rehoboth G.T.P. contention enmity roomth H.S.C.B. v. 25. there Isaacks servants digged a well in the valley of Gerar. S. v. 26. accompanied with his friend C. with Ahuzzah his friend caet v. 28. let the oath be confirmed that was betweene our fathers C. let there be now an oath betweene us caeter v. 33. he called it abundance H. an oath S. he called Shibah caet v. 35. they were rebellious against Isaack and Rebeckah C.B. they offended or were a griefe of minde caet heb bitternesse of Spirit 3. The Explanation of doubtfull questions QVEST. I. Whether this Abimelech were the same with whom Abraham had to deale Vers. 1. ANd there was a famine in the land c. 1. This other famine in Abrahams time was that famine mentioned chap. 12. where Abraham went downe into Aegypt Mercer for chap. 20. when Abraham sojourned in Gerar there is no famine spoken of which Pererius supposeth to have beene the cause of Abrahams going thither 2. This Abimelech might be either the same with whom Abraham had to deale who might bee now not above an hundred yeare old or another King of that name for the Kings of Gerar were called by the name of Abimelech as the Kings of Aegypt Pharaohs Phicol also might be the name of office or the same man might serve the father and sonne Mercer 3. Therefore we need not with Augustine quaest 75. in Genes to thinke this story to have beene done long before and to be set downe by way of recapitulation for it seemeth that Abraham was
sonne the text is against his conjecture and Zipporah calleth him a bloudy husband because shee was forced to draw her owne childs bloud with that cutting which she was not put to before 2. Some therefore thinke that Moses had left one of his sonnes with his father in law as a pledge of his love and sincere affection so that he had one only child with him Hugo But the text also is against this conceit for Moses tooke both his sonnes with him vers 20. 3. Some thinke that Eleazar Moses youngest sonne was borne but a little before Moses tooke his journey and that for haste thereof he deferred his circumcision Lyranus Thostatus Pererius But if Moses had it in mind to circumcise his child he would not of purpose have transgressed the law of circumcision which exactly requireth every male to be circumcised the eight day 4. Wherefore the more probable conjecture is that Moses seeing the circumcision of his first child to have beene so offensively taken did in gratiam uxoris to content his wife forbeare this deferring then of circumcision proceeded rather of his humane infirmity and forgetfulnesse than of any set or deliberate councell And this the circumstance of the text will beare seeing Zipporah as not yet thorowly acquainted with this mystery doth cast away the foreskin with such indignation Iunius Pellican Piscator QUEST XXVIII At whose feete Zipporah and what she cast Vers. 25. CAst it at his feet c. 1. The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell downe at his feete so also Cajetane whose meaning is that Zipporah fell downe at the Angels feete intreating to spare her husband but so soone as the child was circumcised Moses recovered and the Angell left him 2. Rupertus readeth after the same manner shee fell downe thinking that shee was prostrate at Moses feete intreating him to dismisse her But Moses rather sent her backe in his owne discretion unto his father with her children it had beene an unwomanly part and not commendable for the wife to desire to depart from such an husband Simler 3. But whereas the Hebrew word tagangh signifieth she caused it to touch that is cast some say she cast the circumcised foreskin at the feete of the Angell to appease him so the Chalde Paraphrast and Tharg Hierâ—solymitan but the words following in the next verse shew that she cast it at his feete whom she called bloudy husband Perer. 4. Some referre it to the child that shee cast it at his feete and Kimhi saith it was an use among the Hebrewes to call the infant circumcised the spouse or husband But to what end should Zipporah say thus to a young infant that understood her not Simler 5. Therefore she cast it at Moses feete whom in indignation she calleth bloudy husband Simler Iun. Perer. QUEST XXIX Why Zipporah calleth Moses husband of bloud Vers. 26. THou art indeed a bloudy husband unto mee 1. The Septuagint translate the bloud of my sonne stetit is stayed which translation having no ground at all or colour out of the originall but Augustine to great businesse quaest 11. in Exod. and maketh him flie unto allegories and mysteries for it seemeth to make a contrary sense unto the originall seeing she called Moses a bloudy husband because of shedding of her sonnes bloud it is like then it stayed not 2. Rabanus thinketh that shee called Moses so and accuseth him of cruelty for commanding her to circumcise her child so also Vatablus But seeing shee by this meanes redeemed her husbands life shee no doubt did not thinke much of her childs circumcision in that behalfe but thought it well done to save his life 3. Some thinke shee by bloud meaneth not only this present griefe but other troubles which she was like to endure as if shee should say if our journey began with such a hard hap what is the end like to be 4. Aben Ezra will have Zipporah thus to say unto the child whom they used to call chatan husband spouse because of the joy of circumcision whom she first calleth husband of bloud because she feared that her husband would dye but when she saw he was escaped then she correcteth her speech and calleth him husband of bloud because of the circumcision but this name of husband who seâ—th not better to agree to Moses than to her child Ex Perer. 5. Wherefore she thus saith unto Moses calling him husband of bloud both because shee was faine to redeeme him with the bloud of her child and in respect of circumcision it selfe which she held to be a bloudy law being not yet thorowly instructed in these rites sic Thostatus Iunius Ferus but shee calleth him not man of bloud which name in Scripture is given to cruell and bloudy men but husband of bloud QUEST XXX Whether those words rehearsed againe were uttered by Zipporah or by Moses the writer Vers. 26. BVt shee had said husband of bloud because of the circumcision 1. Piscator because the word is put in the plurall circumcisions thinketh that she so speaketh in respect of the circumcision of both her sonnes but seeing one of them only is here circumcised and because at this time only Zipporah was put to doe it her selfe which caused her thus to say shee so speaketh because of the circumcision of this child 2. Some thinke that these are the words of Zipporah and that shee either qualifieth her former speech turning her words which she had uttered of the bloud and death of her husband for so Aben Ezra taketh them to be spoken to the child that he was circumcised with the death and losse of her husband and after that by this circumcision she perceived her husband to bee recovered shee applied her speech to circumcision Iunius in his Analysis saving that hee holdeth these words to be uttered to Moses and not to the child expresseth the same meaning that Zipporah expoundeth and excuseth her former words that by bloud she understandeth circumcision whereby the young infant being upon the way and in an Inne might bee put in danger 3. But I rather approve Iunius judgement in his annotations that these are the words of Moses rather than of Zipporah shewing a reason of her speech for that shee repeated the same words being uttered with indignation twice it is not like especially after that the danger was over shee had small cause to expostulate with Moses for then she had shewed that shee had preferred the childes health before the life of her husband so also Zeiglerus QUEST XXXI How Zipporah knew that Moses was striken for the neglect of circumcision BUt another question will be here moved how Zipporah knew that Moses was in danger for neglect of circumcision 1. Some thinke that the Angel appeared in a visible shape and both by signes and words threatned Moses because his child was uncircumcised Cajetan But to devise words or speech to be said beside Scripture it is not safe 2. Some thinke that Moses was put
sympathies and Antypathies their qualities and operations he can apply and temper the causes together and so is able to worke wonders though not true miracles which are beside the order and course of nature which Satan cannot invert As to put this for an example the small fish which is called Echinus or Remora is able by applying himselfe to the ship to stay it though it bee under saile and have both the sea and winde with it which Plinie sheweth to have beene found by experience how that Antonius his ship at one time and Caius at another were stayed by this fish Now if a Magitian should secretly apply this fish to a ship hee might bee thought to worke a great wonder and yet it should bee naturall The other reason is that beside the knowledge of nature Satan is skilfull of all humane arts and sciences by the benefit whereof even men doe worke wonders as Archimedes was able to stirre a ship with his hand by certaine engines which he had prepared which a great number of men by strength could not doe He also devised such kinde of instruments when Marcellus the Romane Captaine besieged Syracusa whereby they so annoyed their enimies and made such havock and slaughter of the Romanes that Marcellus himselfe said they fought not against men but against the Gods Architas the Pythagorean by Mechanick art made a dove of wood to flie Severinus Boetius made serpentes of brasse to hisse and birdâ— of brasse to sing If men can make such admirable things by art it need not seeme strange if by the power of Satan wonderfull matters are sometime compassed Ex Perer. QUEST XII What things are permitted unto Satan to doe THe next point to be shewed here is what things which seeme to us to be miraculous the Devill may doe by himselfe or his ministers the Magitians First in generall wee are here to consider a twofold action of spirits the one is immediate as they can themselves passe speedily from place to place as Iob. 1. Satan came from compassing the whole earth for if the Sunne being of a bodily substance can compasse the heavens of such a huge circuit many hundred thousand miles about in the space of 24. houres the spirits can doe it with greater agility they have also power to transport bodies from place to place aâ— our Saviour yeelded his body to be transported of Satan to the tempters further confusion The other action is mediate as Satan can transport and bring together the causes of things which being tempered and qualified may bring forth divers naturall effects which are wrought immediatly by those naturall causeâ— yet mediately by Satan which bringeth them together Secondly in particular these things are permitted to Satans power he can transport bodies and carry them from place to place as thâ— Ecclesiasticall stories make mention how Simon Magus was lift up on high in the aire by the 〈◊〉 of Satan but by the prayer of Peter was violently throwne downe so sometime serpents and 〈◊〉 have beene seene flie in the aire Albertus Magnus saith that oxen have rained and fallen out of the aire all which may be wrought by the conveyance of Satan 2. The Devill can suddenly convey things out of ones sight as Apollonius from the presence of Domitian Thus it may be that Gyges if that report be true not by the vertue of a ring but by the power of Satan became invisible 3. They can make images to speake and walke as before wee heard of Apollonius brasen butlers and the image of Memnon so the image of Iuno Moneta being asked if she would remove to Rome answered se velle that she would and the image of fortune being set up said ritè me consecrastis yee have consecrated mee aright Valer. Maxim lib. 1. cap. ultim de simulachris But the Devill cannot give power unto these things being dead to performe any action of life but that hee moveth and speaketh in them as the Angell caused Balaams Asse to speake 4. The Devill can cause divers shapes and formes to appeare as of men Lions and other things in the aire or on the ground as in the life of Antonie the Devill appeared unto him in the shape of terrible beasts 5. And as he can counterfeit the shape of living things so also of other things both naturall as of gold silver meat and artificiall as of pots glasses cuppes for if cunning artificers by their skill can make things so lively as that they can hardly bee discerned from that which they resemble as Plinie writeth of Zeuxis grapes lib. 35. cap. 11. much more can Satan coyne such formes and figures as Philostratus lib. 4. of the life of Appolonius maketh mention how a certaine Lamia pretending marriage to one Menippus a young man shewed him a banquet furnished with all kinde of meat and precious vessels and ornaments which Appolonius discovered to be but imaginarie things and shee confessed her selfe to bee a Lamia 6. The Devill by his subtile nature can so affect the sensitive spirits and imaginary faculty as that they shall represent unto the inward sense the phantasie of some things past or to come and cause them to appeare to the outward sense as wee see that franticke persons imagine many times that they see things which are not and there is no doubt but that the Devill can effect that which a naturall disease worketh 7. Hee can also conforme the fantasies of those that are asleep to represent unto them things which the Devill knoweth shall come to passe and by this meanes to bring credit unto dreames 8. In some things the Devill can interpose himselfe and helpe forward those superstitious meanes which are used to prognosticate as the Augurs by the flying and chirping of birds by looking into the intrals of beasts by casting of lots tooke upon them to divine and the Devill by his mysticall operation concurred with them more strongly to deceive 9. The Devill can stirre up in naturall men the affections of love anger hatred feare and such like as he entred into the heart of Iudas Iohn 13.1 and this he doth two wayes either by propounding such externall objects as helpe to inflame and set on fire such affections and by conforming the inward phantasie to apprehend them Hierome in the life of Hilerius sheweth how a certaine virgin by Magicall enchâ—ntments was so ravished with the love of a young man that shee was mad therewith QUEST XIII How divers wayes Satans power is limited THese things before recited Satan by his spirituall power is able to doe yet with this limitation that his power is restrained of God that he cannot doe what he would but sometime the Lord letteth him loose and permitteth him to worke either for the triall and probation of his faithfull servants as is evident in Iob or for the punishment of the wicked as hee was a lying spirit in the mouthes of Ahabs false Prophets for if Satan had free
bloud Galas 5. Polluitur foedatur terra yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one
love covereth all trespasses Proverb 6.12 2. When the rule of the Gospell is not observed to tell our neighbour his faults privately first before we make them publike therein we also offend and that two wayes first Quia transgreditur ordinem quem Christus posuit in corrigendo because he transgresseth the order set by Christ in correcting of offenders Matth. 18.11 And againe Quia ex mala intentione agit because he doth it of a bad intention to hurt his brother Tostat. quaest 25. 3. But two cases are excepted wherein this private admonition is to be omitted first Si judicialiter inquiratur if the offence be judicially inquired of then one is not to conceale the faults which he knoweth by another for in this case he need not tell it to the Church that is to the Judges and Governours because it is knowne to them already Another case is where the offence though not yet acted but intended only concerneth the whole State wherein there is danger in concealing in such offences complaint may bee first made to authority for of such trespasses our blessed Saviour speaketh not but only of those which are private and particular If thy brother trespasse against thee QUEST IX Of the divers kindes of false testimonies BUt now let us proceed to examine the particular kindes of false testimonies which are of two sorts 1. In doctrine which either concerneth God and religion or the knowledge of humane Arts. 2. In the affaires of the life and that either publike in judgement and making of covenants or private which is either in testifying falsly against others or giving a false testimony of our selves Marbach Simler Of these now in their order QUEST X. Of a false testimony in matters of religion FIrst a false testimony is in doctrine 1. In matters of religion as Cum in religione à vera fide discâ—â—â—â—tur when as in religion any depart from the analogy of faith Marbach As they which maintaine heresie and false doctrine or which for feare in time of persecution deny the truth or such as handle the word of God impurely and mingle with it their owne traditions and fables all these are false wâ—â—nesses against God and his truth And therefore Augustine inferreth well Si mendacium quod adversus vitam cujusquam temporalem dicitur detestabile est c. If a lye which is made against any ones temporall life he detestable much more if it be against life eternall as every lye is that is made in doctrine of reâ—â—gion c. And to this purpose Augustine produceth that saying of S. Paul 1. Cor. 15.15 We are found faâ—se witnesses against God namely if the dead rise not againe for we have testified of God that he hath raised up Christ August de mâ—â—dâ—c ad 〈◊〉 cap. 12. But because this kinde of lying in causes of religion is a transgression of our duty toward God it more properly belongeth to the first Table being a breach of the first Commandement Simler QUEST XI Of falshood and errour in 〈◊〉 ANother kinde of falshood in doctrine is 〈…〉 artibus vel 〈◊〉 à vero 〈◊〉 when 〈◊〉 〈◊〉 in arts and disciplines Marâ—â—ch As when 〈◊〉 and false opinions are maintained in 〈◊〉 Physicke or any other 〈◊〉 and profession as Anaxagâ—â—◠〈…〉 that the 〈◊〉 was blacke Now these errours are dangerous in three respects 〈◊〉 Because of the 〈◊〉 Error 〈…〉 turpis errour of it selfe is a beastly and filthy thing 2. The cause thereof is arrogancy and pride Sophisters to shew their wit will take upon them to defend errours and strange opinions 3. But the greatest 〈◊〉 regard of the inconvenience that often ensueth for by such errour in opinion many 〈…〉 seduced also to 〈◊〉 in action and which is worst of all such Sophistry from 〈…〉 oftentimes into Theology and Divinity Simler QUEST XII How falshood is committed in judgement FAlshood in judiciall acts is diversly committed 1. By the false and unjust accusâ—â— therefore the Law saith Levit. 19.16 Thou shalt not stand against the bloud of thy neighbour that is accuse him wrongfully and being his life in danger 2. The Judge offendeth in giving false judgement 〈◊〉 19.15 Thou 〈◊〉 not the â—â—justly in judgement 3. The actuaries also and ministers of unjust Judges and guilty of the same offence Isay 10.1 Wâ— unto them that decree wicked decrees and write grievous things 4. The Advocates and patrons of causes that defend false titles and set a faire shew on bad causes as 〈◊〉 abused his eloquence in disgracing of Paul Act. 24.1 5. False witnesses especially transgresse this Commandement because upon their testimony resteth the whole proceeding in judgement QUEST XIII Of the danger of bearing false witnesse in judgement COncerning false witnesses 1. He is not only a false witnesse that testifieth that which is false against his brother as such were the false witnesses against Naboth but hee also which concealeth the truth of feare hatred or malice whereby the truth is overthrowne 2. Yet there are divers degrees in bearing of false witnesse for a false testimony is more hainous in causes criminall and in those which are capitall and concerne ones life than in civill and such as bring not the life in danger and those which are brought to effect are more odious than where they faâ—â—e of the effect as when the Judge suspecteth such witnesses and giveth no credit unto them Simler 3. But generally to be a false witnesse is a grievous sinne for he sinneth against God whose name he taketh in vaine he abuseth the Judge oppresseth the innocent condemneth his owne soule Simler And three wayes doth a false witnesse commit great impiety ex violâ—tione justitiae because by his meanes justice is violated ex persurio by being perjured ex mendacio by his lying so in every false testimony there is a treble sinne Thom. Aquin. 2.2 qu. 70. art 4.4 The punishment of a false witnesse by the Law of God is retaliation Deut. 19.19 You shall doe unto him 〈◊〉 he thought to have done unto his brother So Haman was hanged upon the same gibbet which he had made for Mardoche and Daniels accusers were cast into the Lions den whither he was condemned before By the Roman Lawes which were contained in the 12. Tables a false witnesse was condemned to be throwne downe headlong from the mount Tarpeye QUEST XIV Of the detorting and wresting of words to another senseâ— another kinde of false testimony NEither are they onely false witnesses which doe bring in a false record against any of such things as were neither said nor done but he also is a false witnesse Qui non eodem sensu dicta intelligit quo dicuntur which understandeth ones sayings in another sense than they are spoken as they are said in the Gospell to be false witnesses against our blessed Saviour that detorted and depraved his words as though he had spoken of the destruction of the materiall Temple whereas he spake only of the dissolution
the Lords day next after the Nativitie in the towne of little Ashen or Eason in Essex in the house of a worshipfull Knight there dwelling The manner of it was this One Thomas Rugesby a servant of the house with another that was a Retainer and a youth about the age of thirteene yeeres did in the afternoone withdraw themselves into a private chamber taking with them strong Beere Aqua vita Rosa solis Tobacco and shut the doore close that they might be privat and take their fill of drinke without controlement who so excessively and immoderatly distempered themselves with drinke that they in most beastly manner vomited it up againe two of them the servant of the house and the youth were in vomiting strangled and were found dead in the morning the first sitting in his chaire the other lying upon the bed that which they cast up being by the cold of the night frozen to their mouths the third the Retainer was taken up in the morning wallowing up and downe in his vomit and in a manner halfe dead whom they had much adoe to recover This example would not bee forgotten but carefully bee laid up in remembrance that other excessive takers of drinke and wanton abusers of plentie which sinnes doe now every where overflow might receive warning thereby and judge themselves by repentance and leaving their sinne in time lest they be suddenly overtaken by Gods judgements in like manner 8. For stealing Achan may bee an example who for his theft and sacrilege was with throwing of stones put to death and that by the Lords extraordinarie direction in causing him to bee found by lot Ioshâ— 7. 2. For lying the fearefull examples of Ananias and Sapphira would be thought upon who were for that sinne striken with sudden death Act. 5. 10. For coveting of Sara Abrahams wife both Pharaoh King of Egypt and Abimelech King of Gerar were punished of God Gen. 12. and 20. though they were prevented of God and kept from committing adulterie Thus it pleaseth God to exemplifie some that others might take heed But here concerning the temporall judgements in this life these three observations are necessarie 1. That they which are temporally punished are not alwayes to be deemed the worst of all others though it please the Lord to make them examples to others as our blessed Saviour saith of the Galileans whose bloud Pilate mingled with their sacrifice and of those eighteene persons upon whom the tower of Siloam fell in Jerusalem that they were not greater sinners than the rest but except yee repent saith he yee shall all likewise perish 2. God neither punisheth all such offenders in this life for then men would expect no judgement to come neither doth he suffer all to go unpunished lest worldly men might be altogether secure and denie in their hearts the divine providence as the Prophet David saith Psal. 10.13 Wherefore doth the wicked contemne God he saith in his heart thou wilt not regard 3. That they which goe on still in their sinne without punishment should not flatter themselves for there remaineth a greater judgement behind and there is more hope of them which are chastised in this world So the Apostle saith Thou after thine hardnesse and heart that cannot repent heapest unto thy selfe wrath against the day of wrath and the declaration of the just judgement of God Rom. 2.5 The other kinde of judgement is in the next world as the Apostle sheweth 1 Cor. 6.9 Be not deceived neither fornicators nor Idolaters nor adulterers nor wantons nor buggerers nor theeves nor drunkards nor railers nor extortioners shall inherit the kingdome of God and such were some of you but yee are washed but ye are sanctified c. Adde hereunto the like sentence and declaration of Gods judgement upon the wicked Revelat. 21.8 But the fearefull and unbeleeving the abominable and murtherers whoremongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death This so heavie a sentence there is no way to escape but in being washed from these sinnes by repentance sanctified by newnesse of life and justified by faith in Christ. And thus much of this treatise of the law which by Gods grace I have thus happily finished 3. Questions and doubts discussed out of the rest of this 20. Chapter QUEST I. In what sense the people are said to have seene the voyces which are properly heard and not seene Vers. 18. ANd all the people saw the thunders c. 1. Some thinke that by sight here is understood the hearing because it is usuall with the Hebrewes to take one sense for another Vatabl. But the sight is no more taken for hearing than to heare for the seeing 2. Ambrose referreth it to the understanding Interioris mentis videtur obtâ—tu It was seene by the inward sight of the minde like as our Saviour saith Hee that hath seene me hath seene my Father Iob. 14.9 Ambros. proâ—â—m in Luc. So also Hierome will have it like unto that saying of S. Iohn 1. epist. chap. 1.1 That which we have heard which we have seene with our eyes c. of the word of life Hierom. in Abdiam But seeing Moses speaketh of outward objects of the externall sense as of thunder lightning he meaneth also the sense unto the which such things are objected 3. Ferus thinketh that herein ostenditur oscitantia populi the carelesnesse of the people is shewed who more regarded that which they saw than the voyce which they heard and therefore they are said rather to see than heare But it seemeth that the people well regarded the voyce of God because presently after they desire that Moses might speake unto them and not the Lord any more 4. Procopius thinketh that it is said they saw because of the evidence thereof as if they had seene it with their eyes as it is said Amos 1.1 The words of Amos c. which hee saw c. Deus Prophetarum oculis res subjicit tanta evidentia ac si oculis cernerent c. God doth so evidently set things before the eyes of the Prophets that is their inward sight as though they saw them with their eyes But this was not done in vision as the Lord spake to his Prophets here was a sensible demonstration 5. Augustine therefore thinketh Videre hic poni pro generali sensu tam animi quam corporis That to see is here put for the generall sense both of the minde and bodie because Moses would speake compendiously so we use to say vide quid sonet see what soundeth so also is it taken for other senses as Christ saith to Thomas Because thou hast seene me thou beleevest whereas Thomas touched him Tract 121. super Ioann The reason hereof is Quia visus primatum obtinet in sensibus intermiscetur omnibus Because the sight is the chiefe among the senses it is as intermingled among them all Interlinear And Sensus
yeeres therefore it was needfull that the covetousnesse of the Israelites should herein be restrained Tostat. qu. 9. QUEST XXVII What the meaning is of these words He hath despised her SEeing he hath deceived her or dealt perfidiously with her 1. The Latine following the Septuagint readeth Because he hath despised her that is defloured her so also Augustine expoundeth humiliavit eam concumbendo cum ca he hath humbled her in lying with her quaest 78. in Exod. and the Chalde in the same sense reads cum dominatus fuerit ejus having ruled over her so also Lippoman Galâ—s But this sense cannot be admitted for to what purpose should the maid be redeemed by her friends if her master had defloured her it had beene wrong enough to rob her of her virginity and in this case the master should rather have paid money to recompence the losse of her virginity than to take money to redeeme her therefore Cajetane here well understandeth that puella est incognita à Domino the maid spoken of here is supposed not to have beene knowne of her master 2. Oleaster findeth out a new signification of the word bagad he would have to signifie to deale covertly or to cover whereof a garment is called beged of covering the body and so he expoundeth thus quia operâ—it eam id est maritum egit because he hath covered her that is played the part of an husband toward her for the use was for men to spread their garment over them whom they intended to marry as Booz did to Ruth chap. 3. But beside this is an unwonted and insolent signification of the word bagad which betokeneth properly to deceive beguile deale fraudulently this sense cannot be received for the reason before alleaged 3. Osiander referreth this fraudulent dealing to the not providing of things necessary for her which afterward is prescribed and so shifteth her off Iunius understandeth it of his selling of her to strangers wherein he transgresseth against the Law But it is better expounded of the masters deceiving of the maids hope accipiebat eam sub spe ut faceret eam uxorem he tooke her with hope to make her his wife which he not performing therein deceiveth her Tostat. quast 10. and Bâ—rrhaius Piscator QUEST XXVIII What kinde of betrothing is here understood Vers. 9. IF he have betroâ—hed her to his sonne he shall deale with her c. 1. The first case was put if a man bought a maid servant with intent to make her his owne wife now here it is shewed what is to be done in case he take her for his sonne Tostat. 2. Some understand this betrothing of a promise only of marriage not of any actuall contract as if the father should say I will this maid to be my sonnes wife and so notwithstanding such espousals he might cast her off and afterward take another though he had defloured her Tostat. So also Oleaster pressing another sense of the word jaghad which signifieth to appoint a time will have it here to signifie the appointing of a time of espousals But it seemeth that such espousals are here spoken of whereby the maid became his wife because he was to endow her as other virgins being free had their dowry given them chap. 22.16 2. Cajetanus picketh out another sense that he shall give her her dowry if she displease and he purpose to send her away because he hath taken away from her her virginity But this is contrary to the text for she is now espoused to his sonne therefore she displeaseth not neither is there here mention made of casting her out but of endowing her and making her the sonnes wife 3. The meaning then is ut ingenia puella nuptui detur shee shall be given in marriage as if shee were a free woman her dowry being appointed her and all other necessary things Iun. And in this case he shall use her no otherwise than if hee had bestowed in marriage his owne daughter Osiander QUEST XXIX Whether it were lawfull to take another wife to the former Vers. 10. IF he take him another 1. Some understand if he take him another wife beside this quamvi◠〈◊〉 uxor ei superinducatur although another wife be brought in over and above Gallas Tostat. But if this first were now become the sonnes wife she should be free by her marriage and therefore that clause following should be superfluous vers 11. she shall goe out free And it is not like that the Law would allow the wife without any further solemnity to be dismissed therefore all this is yet to be understood of her that was a servant and not a wife 2. Cajetane saith Si acceperit aliam concubinam If hee take him another concubine and keepe this still But the Law alloweth not any man to take a maid to be his concubine as Lyranus noteth though therein Tostatus finde fault with him for Deut. 23.17 it is said There shall not be a whore of the daughters of Israel Tostatus answereth that this is to be understood of common harlots not of concubines But if it had beene lawfull for one to keepe a concubine and then to turne her off and so she become anothers concubine shee was by this meanes little better than common 3. Therefore the meaning is if the father or the sonne not the sonne only as Vatab. take another wife and not this he shall provide sufficiently for her Iun. If he refuse to espouse this unto his sonne but take another then he shall doe as followeth Osiander 4. Some thinke further that this is understood de ancillâ—â—bjecta of a maid rejected and cast out Lyran. Some that he shall thus provide for her a certaine time after she is married to another Osiand But it is evident that this maid to whom these things are to be performed is to cohabit still in the house ne ut cum abjecta exterave ancilla agito he shall not dealt with her as with an abject or forraine maid Iun. QUEST XXX Of the true reading and meaning of the 10. verse Vers. 10. HE shall not diminish her food her raymint and dwelling Two of these words are diversly read 1. The first word sheerah some read expensâ—â— expenses that is necessaria ad vitam necessary things for her life that is meat and drinke Tostat. Lyran. Some read nuptias shall provide a marriage for her Latin and so reads Augustine But the word sheerah signifieth neither of these Oleaster will have it here to signifie the remainder or residue because the second wife or concubine had the reliques or remainder of the principall wife So shear is taken 1 Sam. 16.11 There remaineth yet a little one but there the word is shear here it is sheerah therefore it is better translated meat food or flesh Iun. Vatab. Lippoman Cajetan following the Chalde so also read Montanus Paguine Osiander 2. The other word gonah is more doubtfull Some read pretium pudâ—eâ—tiae hee shall not diminish the price of
so wicked that would commit paricide and therefore Solon that wise law-maker among the Athenians maketh no mention of paricide nor yet the Romans had any law against such untill the 642. yeare from the building of the Citie which was the 100. yeare before the nativitie of Christ one Publicius Malcolus with the helpe of his servants killed his mother against whom the Citie decreed this punishment that he should be put into a sacke together with a Cocke an Ape a Viper and a Dogge and so cast into the water Tostat. quaest 17. The Egyptians caused such first to be beaten with thornes and then to be burnt with thornes The Macedonians did stone them to death Pelarg. Plato lib. 9. de legibus would have such grievously punished unto death and then to be left unburied 2. It is a like sinne to kill the father as to doe it to the mother yet the father is set before as the more honourable person and fewer examples are extant of those that have killed their fathers than of the other Oedipus is said unwittingly to have killed his father Laius King of Thebes taking him for his enemie But Orestes killed his mother Cliteâ—nestra Agamemnons wife wittingly so did Alcmeon his mother being charged so to doe by his father Amphiaraus being slaine in the Thebane warre to the which his wife perswaded him to goe and therefore being deadly wounded he commanded his sonne to kill her Ninia likewise the sonne of Ninus killed his mother Semiramis after he had carnally knowne her Such beastly examples of paricide Heathen histories afford who not knowing God were without naturall affection and disobedient to parents which were the sinnes of the Heathen Rom. 1.30 Some write that Iudas killed his father and married his mother Tostat. qu. 17. But it is not like that if Iudas had so apparently shewed his wickednesse before that our blessed Saviour would have chosen him to be one of his Apostles QUEST XLV The law of man-stealing expounded Vers. 16. HE that stealeth a man and selleth him or it be found with him c. 1. Some understand if it be found with the buyer that is the man that is stollen be found sold over and delivered to the buyer Oleaster But then there should be a repetition of the same thing for as much was said before and selleth him there cannot be a seller without a buyer 2. Some doe thus expound if it be found that is proved by him that he hath stolen a man So Lyran. Tostat. Vatab Simler and the Latine text expresseth the same sense convictus noxae if he be convicted of the offence But this clause had beene superfluous for this must be understood in all lawes that the offence must be sufficiently proved before it be censured Againe in this sense the law should be imperfect not determining what should become of him that had stolen a man onely and not sold him some say restitution should be made by the like he should give two men for one or give the price of two men But this is no where to be found restitution indeed was to be made in the theft of other things Exod. 22.1 but there was not the like reason for men 3. Therefore the meaning is this that if one steale a man whether he have sold him and delivered him over or if he be found with him as yet unsold in both cases he should suffer death for his malice appeared evidently in the stealing onely that he intended to sell him over Iun. Gallas Osiand So also Lippom. he was to be put to death if the theft were yet found with him propter crudelissimum institutum for his cruell enterprise how much more si desperata fuerit venditi redemptio if being sold he were past redemption 4. By the ancient Romane lawes such men-stealers were condemned to the metal mines by a latter law of Constantine they were to be cast unto the wilde beasts Simler QUEST XLVI The reason why man-stealing was punished by death THe reasons why this kinde of theft in stealing of men was so severely punished with death were these 1. Because man was created according to Gods image therefore in respect of the excellencie and preeminence of the thing that was stolen the punishment ought to be the greater 2. Because by this meanes he that was sold lost his libertie which is as precious as life it selfe and to bring a man into servitude quid aliud quà m sexcentis eum mortibus objicere what was it else than to expose him to an hundred deaths Gallas 3. And beside they could not steale men and sell them to the Israelites but it would bee knowne and therefore it is like that after they had stolen them they sold them over to the Gentiles and so they were in danger that were so sold over to be corrupted in religion and seduced to idolatrie and so drawne away from the service of God and by this meanes be brought into bondage both in soule and bodie Simler The Interlinearie Glosse therefore thus expoundeth diabolo obnoxium fâ—cerit hath sold him that is brought him into the devils service 4. Of this sinne were Iosephs brethren guiltie in selling him over to the idolatrous Egyptians who therein had a vaine perswasion that they were not guiltie of his bloud because they spared his life but in selling him over to bee a slave and that to an idolatrous people as much as in them lay eum è medio sustulerunt they tooke him away as out of the world Gallasius QUEST XLVII What kinde of cursing of parents is here understood Vers. 17. HE that curseth his father or mother c. 1. There are two kinds of cursing one assumpto Dei nomine when Gods name is taken in vaine withall another is without Borrhaius Lippoman thinketh that this is understood of the first kinde But seeing the blaspheming of the name of God deserved death of it selfe Levit. 24. and this law doth properly punish the cursing and blaspheming of the parents it seemeth generally to be intended against all kinde of cursing and wiâ—hing evill unto the parents 2. And it seemeth to be understood of an use and custome of cursing not of every railing word which sometime should bee uttered by the childe in rage and heat for every such word to inflict death upon the childe would be thought too hard sed ille qui assuefactus est maledicere patri maetri c. but he that is accustomed to curse his father and mother and that for small matters deserveth death Tostat. as that law against disobedient children Deut. 21.18 is made against those that are incorrigible and are confirmed in their disobedience and stubbornnesse So also Cajetane As he that smiteth them is worthie of death so he that curseth nisi imperfectio actus excuset puta si non deliberato aut leve verbum c. unlesse the imperfection of the act excuse or he speake a light word of railing c. 3. And as
the oxe is specially mentioned because the Hebrewes were most given to keeping of cattell their horse were for the most part brought out of Egypt Simler 2. It is understood to be such a goring and wounding as that death followed upon it for otherwise though one were sore wounded with the push of an oxe if he died not the oxe was not in this case to be stoned Tostat. 3. But that other conceit of Tostatus in this place is not so good secus est si calce petierit c. It is otherwise if the oxe strike with his heele not with his horne in this case the oxe is not to die because it was his fault that stood within the reach of the oxes heele whereas he pursueth after men to gore them with his horne for what saith he then to the horse heele if any were stricken to death therewith was not the horse to be killed by the equitie of this law as Lippoman expoundeth it as well de equo calcitroso of a striking horse as of a pushing oxe If this law provideth for the stroke of the horse heele why not for the oxe hee le also And this is yet more evident Gen. 9.5 that the Lord will require mans bloud at the hand of every beast the heele is as well the oxe hand as his horne By what meanes soever then a beast killeth a man this law was to take place QUEST LXIII Why the oxe that goared was commanded to be stoned to death Vers. 28. THe oxe shall be stoned to death c. 1. Though a bruit beast cannot sinne and therefore this punishment is not inflicted for any sinne committed by the beast yet it is in joyned ad horrorem facti for the horror of the fact Tostat. 2. Quia esset horribilis ad videndum c. Because the sight of such a bloodie beast would be horrible and grievous to men Lyran. 3. And it might be feared lest such a dangerous beast if he should live should kill others also Simler 4. This was also provided for the masters advantage who was bound to make good all losses which should fall out afterward by his beast which used to push Tostat. 5. And by this law men are given to understand that if bruit beasts are not spared much lesse shall they goe unpunished if they shed mans bloud Gallas 6. The equitie also of this law herein appeareth that sicut creati sunt boves in hominum gratiam c. That as oxen were created for mans sake so they should serve for the use of man whether by their life or death Calvin 6. Agreeable to this law of Moses as grounded upon the law of nature were the like constitutions among the Heathen as Solon made a law in Athens that if a dogge had bitten a man hee should be tied in an halter and delivered to him that was hurt So among the Romanes in their 12. tables it was decreed that if a beast had done any hurt Dominus aut litis astimationem solvito aut eam noxa dedito The owner should either pay aâ— was awarded or deliver up his beast to punishment Draco also was the author of this law in Athens that not onely men but beasts yea things without life that had beene the meanes of any mans death should be banished out of the countrie and cast out whereupon the image of Theogenes among the Thrasians falling upon one and killing him was adjudged to be cast into the Sea Simler QUEST LXIV Why the flesh of the oxe was not to be eaten ANd his flesh shall not bee eaten 1. It was neither lawfull for them to eat the flesh themselves nor yet to sell it to the Gentiles as they might doe other things that died alone Deut. 1â— 21 Iun. But the flesh should be cast away as a cursed and abominable thing 2. Not so much because being stoned to death it was as a thing suffocated and so they should have eaten it with the bloud Simler Osiander But tanquam aliquid maledictum c. as a thing accursed they were to abhorre the flesh of such a bloudie beastâ— so that although the owner should slay this murtherous oxe before it were stoned it was not lawâ—ull to eat the flesh thereof Tostat. quaest 30. 3. And this was tum propter horrorem factâ— both for the horror of the fact tum quia per hoc damnificabatâ—â— Dominus bovis and by this meanes also the owner of the oxe was damnified the flesh thereof being unprofitable for any thing that he might be more â—autelâ—â—â— afterward and take better heed to his cattell Lyranus 4. The Hebrewes addâ— further that the very skin of the oxe was not to be used to any purpose but the whole to be cast away as a thing abominable Tostat. quaest 28. QUEST LXV In what case the owner is to die when his oxe goared any to death Vers 29. IF the oxe were wont to push c. Another case is put when the oxe chanceth to doe any hurt with the masters knowledge where divers conditions are required 1. That the oxe used to push before the words are in the originall yesterday and yeâ— yesterday a definite time is put for an indefinite it is noâ— enough if he had once goared before but he must have one it twice at the least as R. Salomon Lyran. He must have beene knowne in former time to have beene used to push 2. This also must have beene notified and signified also to the owner for it may be that the oxe had used formerly to push and the owner knew it not Simler Or if he knew it he might denie it unlesse he had beene admonished by others to take care of his beast Tostat. quaest 28. 3. He or she must be free and not a servant whom the oxe used to push goareth to death for concerning the goaring of servants there followeth another law afterward vers 32. If the oxe goared a man or woman a sonne or daughter that is though they were never so little it was all one Lyran. Some thinke it is understood of the owners owne sonne and daughter Calvin Oleaster But the next law as touching the goaring of servants sheweth that it is rather meant of his neighbours sonne or daughter Hugo de S. Victor But it is rather understood in generall de quo viâ— capite libero of every free bodie great or small man or woman Iun. 4. In this case the owner being warned before of his oxe is to die for it because he did not keepe him in knowing him to be a harmefull beast Quia videtur illud quasi immittere aliorum cervicibus because he seemed of purpose to let him loose to doe mischiefe Simler QUEST LXVI When the owner might redeeme his left with money Vers. 30. IF there be set to him a summe of money 1. R. Salomon thinketh that in this case the next of kin to the partie slaine were to take a peece of money of the owner of the oxe and they
10. If no man saw it If then he can bring any that saw it done though he could shew no part it sufficed Lyran. Tostat. 3. And a third way to prove it where the other two faile was by his owne oath as may be gathered vers 11. If no man did see it 〈◊〉 oath of the Lord shall be betweene them c. Lyran. QUEST XVII Of the Law of borrowing and lending when the thing lent is to be made good when not Vers. 14. IF a man borrow ought of his neighbour 1. Here the third case is put of lending and borrowingâ— the two former cases were of committing any thing to one to keepe either without a reward vers 7 8. or for some consideration vers 10 11. Lyran. 2. In the Law of lending and borrowing more is required than in the other for then the borrower receiveth a benefit and therefore tenetur de levissima culpa he is tied to make it good upon the least fault Tostat. But when any thing is committed to ones trust the owner receiveth a benefit and not the keeper 3. This Law seemeth chiefly to be meant of such things as have life which are lent because it followeth if it be hurt or dye and of such other dead things as may be used without the corruption or consumption of them as garments houshold-stuffe and such like but all things which belong to meat and drinke are corrupted and changed in the use as wine bread flesh and cannot be restored againe in the same substance the lending of these things is called 〈◊〉 the possession whereof is transferred to the borrower the lending of the other is called coâ—â—â—datâ—â— when not the possession but the use only of the thing is granted to another of which kinde this Law must be understood Tostat. qu. 8. 4. Now this case is put that if the lender be present when his oxe 〈◊〉 asse or other beast decayeth the borrower shall not make it good for both he is an eye witnesse that his beast was not abused by the user and therefore decayed not by his default Tostat. As also praesent rei sua providere potuit being present he might have prevented the danger himselfe if it were to be helped Gallas But if the owner be not by the borrower shall make restitution because carelesse men commonly use but hardly such things as they borrow in the absence of the owner and therefore this Law meeteth with their unhonest dealing herein 5. Beside other cases are supplied by humane Lawes when the borrower is not bound to make good the thing borrowed as the Civill law is Commodatorius non tenetur decasâ— fertuito nisi se adstrinxerit The borrower is not bound where a chance happeneth unlesse he have bound himselfe Unto which may be added or unlesse it be by his owne default or he keepe the thing borrowed longer than the time appointed Tostat. quaest 8. For the Law is that if a man borrow a certaine thing for a time to use for some purpose though the worke be not finished for the which he borrowed it at that time which is set it must notwithstanding be restored commodatum ad tempus c. a thing lent for a time as to make a woollen web for a yeere Finito anno licèt non completo lanificio restituitur The yeere being ended though the worke be not finished it must be restored And as the borrower is tied to his time so is the lender if he lend any thing for a certaine time which the borrower useth for some businesse the lender cannot require it before that time expired because the borrower might thereby greatly be hindered in his businesse Tostat. QUEST XVIII Why such a strait Law is made for the borrower NOw though it might seeme hard that the borrower was bound to make good the thing borrowed though not lost by his default yet it pleased the Lord thus to ordaine that they might be as carefull to keepe their neighbours things as their owne that they might be the readier one to lend unto another for their necessity this facility and readinesse to lend is by divers Lawes enjoyned 1. That they should be willing to lend though the seventh yeere of remission approched Deut. 15.9 2. That they should take no pawne of their brother for that which he borrowed of such things as he lived by as the upper and nether milstone Deut. 24.6 And if they did to restore it presently As it followeth here vers 26. if they tooke a mans rayment to pledge they should restore it before the sunne set 3. They were commanded not to be too greedy in exacting that which was borrowed as they were not to goe into the house to fetch it but to stand and aske it at the doore Deut. 24.11 12. 4. If the yeere of remission came before the borrower were able to repay that which he had borrowed they were 〈◊〉 â—â—mit all Deut. 15.2 Probabile enim erat◠〈◊〉 illi qui commedè reddere posseut aute septimum annum redderent c. For it was probable that they which could conveniently restore the thing borrowed would doe it before the seventh yeere and not of purpose defraud the creditor and lender See Thomas For this cause therefore that they might be more willing to lend one unto another this Law requireth an exact care in the borrower to preserve that which is lent and to restore it And so the Ciâ—ill law also is Nemo commodatum retineat sub praetextu debiti c. That no man should keepe backe the thing lent pretending debt QUEST XIX Why the hirer is not to make good the thing hired as when it is borrowed Vers. 15. IF it be an hired thing c. 1. Some make this all one Law with the former and take it to be a reason given why the borrower is not to make good that which is lost in the presence of the owner because it came that is was hired for his money So Simler Vatab. Lippom. Oleaster 2. But I rather consent herein to Lyranus Tostatus Gallasius Iunius that make this a divers Law from the former that speaketh of lending freely this of hiring and letting out for money and therefore he that hireth a thing for his money minus tenetur de custodia animalis is lesse bound than the borrower to the safe keeping of the thing so hired Lyran. And the reason is because locatio sit ad utilitatem locatoris the letting out for money is for the profit of him that letteth Tostat. So Cajetane expoundeth well Absque distinctione prasentiae vel absentiae Domini non tenebitur conductor ad solvendum animal casu confractum c. Here without any distinction of the presence or absence of the master the hirer is not bound to make good the beast which is by chance hurt or dead because it came for his hire 3. Yet in this case also tenebitâ—r de dolo vel lata culpa the hirer shall
is bound to give sentence secundum allegata according to the evidence in hoc casu Index non peccat ferendo sententiam mortis and in this case they resolve that the Judge sinneth not in giving sentence of death against the innocent party Their reasons are these 1. Index non interficit ipsum sed illi qui accusant The Judge that giveth sentence doth not slay him but they wich accuse him Thomas Like as a man holding a sword in his hand another commeth and moveth his hand with the sword and so killeth a man Non est reus qui tenebat gladium He is not guiltie which held the sword Tostat. Answ. 1. Though the false accusers are the chiefe in this action yet the Judge is accessarie because he consenteth unto them otherwise Pilate that washed his hands and knew Christ to be innocent should not have sinned in condemning Christ. 2. That instance of one holding a sword is nothing like for his hand is used against his will and he himselfe acteth nothing but the Judge is an agent And the case is like as if one having a sword in his hand should be urged himselfe to kill one whom he knew to be innocent for then he should be guiltie of the murther 2. Solius est Dei judicare secundum veritatem quam ipse cognoscit It belongeth to God onely to judge according to the truth which he knoweth in himselfe But the Judge must not be informed according to that which he knoweth as a private person but as it appeareth unto him publikely in judgement Burgens Answ. It doth not follow but the contrarie rather that because the Lord judgeth according to the truth the Magistrate being in Gods place should doe the like also not to give sentence against the truth as Iehosaphat said unto his Officers and Judges Yee execute not the judgements of man but of the Lord 2 Chron. 19.6 3. Argum. He that judgeth against the law sinneth but the Judge not following his evidence judgeth against the law therefore he herein should sinne Tostat. Answ. Hee that absolveth an innocent man condemned by false witnesses goeth not against the intendment of the law which would have no innocent man condemned and all false witnesses to be punished 4. Argum. If the Judge should cleere the innocent man condemned by false witnesses he should by this meanes defame the witnesses as false men which hee is not able to prove and this would breed a great scandall Answ. 1. Of two evils the lesse is to be taken better were it for the witnesses to run into infamie than an innocent man to lose his life 2. Neither would any scandall arise at all for the Judges knowledge and credit may sway against the good name of the witnesses who by other circumstances may also easily be detected as the Judge may handle the matter 5. Argum. Involuntarie actions deserve neither praise nor dispraise altogether whether they be committed through ignorance or by violence but they helpe to excuse Therefore the Judge which followeth the publike evidence though he know the contrarie himselfe is to be excused because he is both simply forced by the law so to doe and he is in part ignorant quia nescit ut Iudex because as a Judge he knoweth it not though he know it as a private person Tostat. qu. 6. Answ. Ignorance cannot excuse the Judge at all in this case because he was an eye witnesse to the contrarie neither is there any such violence offred for he might rather leave his place and office than to bee compelled to give unjust sentence Now the contrarie part namely the negative that the Judge is not to give sentence against his owne knowledge and that in so doing he should sinne is maintained by Lyranus and Matthias Toring the Replier to Burgensis upon these reasons 1. Lyranus urgeth this sentence of Augustine Quomodo apud divinam providentiam à peccato liberi sunt c. How can they be free from sinne before the divine providence which for those things which are to bee contemned are polluted with mans bloud c. His meaning is that a Judge rather than hee would leave his place of honour and wealth should not give a wrong sentence to shed the bloud of the innocent mans life ought to be more precious than any other worldly thing whatsoever as it is said Ioh 2.4 All that a man hath will he give for his life therefore in this case if there be no superiour Judge to deliver the innocent partie debet priùs dignitatem dimittere c. he should rather give over his dignitie than give sentence against the innocent Tostatus answereth that he should doe well to give over his place unlesse some inconvenience should ensue as in this case there would for infamaret testes he should by this meanes defame the witnesses Contra. 1. But a greater inconvenience would follow if he doe it not both the innocent partie shall be condemned and the Judge commit a great sinne before God 2. Neither is here any inconvenience to be feared at all for by this meanes false witnesses should be detected not defamed for they are worthie of all disgrace and infamie for their falsehood 2. Argum. The Apostle saith Whatsoever is not of faith is sinne Rom. 14.23 But a Judge giving sentence against his knowledge and conscience cannot doe it of faith therefore therein he sinneth Burgens answereth that a Judge in those things which concerne his private person may informe his conscience by his private knowledge but in publicke matters he is to take his information by publicke evidence Contra. True it is if that publicke information be not against the truth which he knoweth in his conscience otherwise he sinneth because his action is not then of faith which rule of the Apostle serveth not onely for private but for publike actions also 3. Si privata persona peccat publica non eximitur c. If a mans private person sinneth his publike is not exempted Thoring This respect of private and publike is before man but the judgement of sinne belongeth unto God A politike humane respect cannot dispense then with a sinne against God 4. To these reasons may bee added that saying of the Wise-man which is most evident Deliver them that are drawne to death and wilt thou not preserve them that are led to be slaine If thou say Behold wee knew not of it he that pondereth the hearts doth not he understand it Here all they are found guiltie before God which doe not deliver the innocent from death if private men negligent herein are condemned much more the publike Judge And this place meeteth with that curious distinction that as he is Judge he knew it not though he knew it as a private man for if he knew it in his conscience and before God it is enough to convince him before him that searcheth the heart 5. And if it were so then a Judge condemning an innocent man
conceit and collection is of no great force 2. Tostatus opinion herein is better that this vaile Quod ponitur ante sancta sanctorum which was put before the most holy place was that which is called Matth. 27. the vaile of the Temple and was rent in sunder and hereby saith he was signified that those things quae erant in veteri lege occultata which were hid in the old Law are by Christs death revealed quaest 14. And that it was the second not the first vaile it thus appeareth because in Salomons Temple there was but one vaile made which was drawen before the most holy place whereof mention is made 2 Chron. 3. and so Iosephus witnesseth lib. 8. cap. 2. To this purpose Ribera And the Syrian Interpreter in that place of Matth. 27.51 calleth the vaile facies portae the face of the gate Quia ingredientibus frontis instur in oculos incurreret because it confronted those which came in by the gate and looked them as it were full in the face Iun. ibid. So also reverend Beza upon the same place Aulaeum intelligit quo dividebantur sancta sanctorum à sancto Hee understandeth the curtaine or vaile whereby the most holy place was divided from the holy place And the Apostle otherwise interpreteth the second vaile than Thomas doth applying it to the opening of the way to the holiest of all that is to the kingdome of heaven Which was not opened while the first Tabernacle was standing This vaile was then rent by Christ in that by him the way is opened unto everlasting life QUEST XXXI Of the mysticall sense of these vailes THe mysticall application followeth of these vailes 1. By the inward vaile is set forth unto us the glorious heavens whereunto Christ is entered to appeare in the sight of God for us as the Apostle expoundeth Hebr. 9.24 As the Priest entred once in the yeare into the most holy place The same sense followeth Beda and Rupertus So that these two parts of the Sanctuary have a signification of the Church triumphant in heaven and of the militant Church in earth which is nourished by the word of God and the Sacraments in the hope of everlasting life as in the outward part of the Tabernacle was set the candlesticke on the one side and the table with the shew-bread on the other 2. Augustine saith the former vaile and Tabernacle was Figura veteris Testamenti a figure of the old Testament and the second vaile with the most holy place was a figure of the new Testament whereby is signified that Christ hath removed the vaile which shadowed the most holy place and opened by his bloud the way unto everlasting life which could not be opened by the sacrifices of the Law as the Apostle sheweth Hebr. 9.8 3. The Apostle also by the vaile understandeth the flesh of Christ which vailed and shadowed his Divinity by the which vaile he hath made a new and living way so that by his bloud we may be bold to enter into the holy place Heb. 10.19 20. 4. By the vaile may be understood that separation which was betweene the Church of the Jewes and the Gentiles which division and wall of partition is now removed by Christ who hath made of both one Ephes. 2.14 Marbach Pelarg. 4. Places of Doctrine 1. Doct. The Church is knowne by the Word and Sacraments Vers. 35. THou shalt set the table without the vaile Beda by the table of shew-bread understandeth the table of Christ and the Sacraments of the Church by the candlesticke the light of Gods word by the which two the Church of God militant in earth is discerned and knowne So also Simler by the same would have understood mensam Domini lucem verbi Dei the table of the Lord and the light of Gods word And as the table was never empty but alwayes had bread so saith the prodigall child In my fathers house is bread enough Luk. 15. there is the spirituall food of our soules to be had 2. Doct. That none intrude themselves into the office of teaching without calling Vers. 36. ANd thou shalt make an hanging for the doore of the Tabernacle c. This vaile was to keepe off the people from entring into the holy place whither the Priests had accesse for their daily service and ministery which sheweth that none should take upon them that Priestly function but such as are thereunto called and appointed Ne quis se temerè ingerat ad docendum that no man should rashly thrust himselfe into the office of teaching Osiander As the Apostle saith No man taketh this honour to himselfe but he that is called of God as Aaron Hebr. 5.4 5. Places of confutation 1. Confut. Against the Iewes Vers. 33. THou shalt hang the vaile c. Chrysostome urgeth this place against the Jewes Sicut gloria domus est ubi velum pendet c. As it was the glory of the house where the vaile hanged and while it hanged so the renting of the vaile of the Temple in two ignominia templi est is the ignominy and shame of the Temple and sheweth that the Spirit of God is departed from them c. Like as while the Tabernacle stood and the vaile was whole and sound it shewed that they had the presence of God and he had not yet forsaken his habitation among them So the parting and dividing of the vaile testified that the Lord had dissolved their state and would no more dwell among them as our blessed Saviour foretold them Behold your house is left unto you desolate Luk. 13.35 2. Confut. Against the superstitious usage of the Romanists in the division of their Churches BY this hanging up of the two vailes which made two parts of the Sanctuary and the outward court made the third whither the people only were admitted Bellarmine would warrant the distinction observed in their Churches or Temples dividing it into the porch or entrence the body of the Church and the queere which they say resembleth the holy place to the which none were suffered to enter of the lay people but onely their clerkes and queere-men And to this purpose they used in time of Lent to draw a curtaine in the middest of the chancell to represent this vaile which was spred before the most holy place B. Babington Contra. 1. To follow the paterne of Moses Tabernacle or Salomons Temple for comelinesse and decencie and due proportion of building in Churches is not unlawfull for Christians but it is a thing indifferent any thing for comelinesse sake may be imitated and borrowed from the example of former times 2. But two wayes the Romanists offend in this imitation both because they make a superstitious distinction of places thinking the queere or chancell to be a place of greater holinesse and in making a difference of the people as though some were more holy than others and not fit to enter into the holy place whereas Christ hath made
sinne Vers. 25. And thou shalt burne them in the Altar upon the burnt offering I.A.S. better than for a burnt offering P.L.B. or in the Altar of burnt offering S. for here the preposition is omitted or beside the burnt offering G.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghal above upon Vers. 35. Thou shalt fill their hands B.G.V.A. consecrate their hands P.S.L. consecrate their ministerie I. offer their oblations C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temalle shalt fill Vers. 36. Thou shalt cleanse the Altar G.B. cum caeter not sprinkle the Altar with the sinne offering I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chata in piel signifieth to cleanse and so Iunius translateth Levit. 14.52 3. The questions explained QUEST I. Why it pleased God to have the Priests thus consecrated Vers. 1. THis is that thou shalt doe unto them in consecrating them c. 1. First it was requisite that there should be some singled out and appointed to minister in the Priests office to avoid confusion lest every one at his pleasure might have presumed upon the Priests office as among the Gentiles he that was the more mightie and honourable tooke upon him to be a sacrificer Lippom. Pellican 2. The Lord as before hee beautified the Priests with glorious apparell so here he by certaine publike and solemne rites doth cause them to be consecrated in the sight and view of all the people for the greater reverence and authoritie of their calling 3. And hereby the Priests themselves were assured also of their calling which was sealed and confirmed unto them by these signes 4. And these ceremonies were figures and types of the high Priest Christ Jesus whom the Lord hath anointed and of all the faithfull and beleevers whom Christ hath made Kings and Priests to God his Father Simler QUEST II. Why the calfe is said to be the sonne of a bullocke Vers. 29. TAke a young bullocke yet under the dam. 1. Some take this to bee according to the Hebrew phrase A calfe or steare the sonne of a bullocke that no more is thereby signified but that he should take a bullocke as so they say the sonne of a goat the sonne of a dove and such like Oleaster But this were in that sense a needlesse repetition for a bullocke must needs come of a bullocke and a goat of a goat 2. Some make this to be the meaning that he should take a young bullocke out of the heard de armento so Latin Septuag Chalde Vatab. But more is signified thereby than so for Genes 18.7 it is said that Abraham ran to the heard and fetched filium bovis the sonne of a bullocke not out of the heard for that is said before 3. Rab. Salomon thinketh this is added by way of distinction because the word phar signifieth not onely a young bullocke but an old calfe and therefore by this addition it is signified that it should be a young bullocke But this addition needed not for that cause for the word phar of it selfe signifieth a young bullocke as the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calfe 4. Wherefore I preferre here Iunius reading who interpreteth it juvencum filium bovis a young bullocke the sonne of an oxe or bullocke juvencum subrumum a calfe or bullocke yet sucking under the dam not weaned and therefore sometime ben bakar the sonne of a bullocke is put alone without the other word phar QUEST III. Why a bullocke two rams and other things were offered at Aarons consecration A Young bullocke 1. Lyranus thinketh that they are bid to take a calfe or young bullocke for Aarons consecration to make atonement for that sinne which hee had committed in making the golden calfe and the two rams were prescribed one in remembrance of the ramme which was sacrificed in the stead of Isaack and the other for a commemoration of the paschal Lambe which they offered at their departure out of Egypt But these are light conjectures for Aaron had not yet committed that sinne in making the golden calfe neither was it a ramme but a lambe which they celebrated the passeover withall 2. Therefore this is the reason why all these things and of this sort and kinde are taken According to the dignitie of the persons here consecrated such are the sacrifices and gifts of their consecration as Levit. 4. a calfe or young bullocke is prescribed to be offered for the sin of the Priest whereas but a goat was sacrificed for the sinne of the Prince because the sins of the Priests who professed knowledge were more dangerous and scandalous So then because here the high Priest with his sons are to be consecrated a bullocke must be taken 3. And because the Priests were to offer unto God all the gifts and sacrifices of the people of all sorts it was fit and requisite that they should be consecrated with sacrifices of all sorts which were three either sinne offerings burnt sacrifices or peace offerings of the first kinde was the bullocke here of the second the first ramme and of the third the second 4. And for that there were divers kinds of meat offerings some of things that had life as beasts and birds some without life as cakes unleavened bread and such like and the meat offerings of things without life were of divers sorts some out of the oven some of the frying pan some out of the cauldron Levit. 2.4.5 here all these varieties are presented unleavened bread out of the oven cakes tempered with oyle in the frying pan and wafers boyled in water as R. Salomon thinketh like unto our fimnels Tostat. qu. 1. 5. And because the Priests were duces ante signani aliâ—rum the Captaines and ring-leaders of others to signifie that there was a greater holinesse required in them they are consecrated all kinde of wayes 1. They are washed 2. They are clad with the Priestly robes 3. They are anointed 4. The sacrifices both for sin the burnt offerings and peace offerings are offered for them 5. They are purified with bloud both their eares hands and feet are touched therewith and they themselves and their garments are besprinkled also with bloud And this was not to be done one day or two but their consecration did continue for seven dayes together vers 36. Gallas QUEST IV. Why Aaron and the Priests were called to the doore of the Tabernacle Vers. 4. THou shalt bring Aaron and his sons to the dâ—â—re of the Tabernacle The reasons hereof may bee these why Aaron was brought to the Tabernacle there to put on his Priestly garments 1. Because he was to serve with the rest of the Priests in the Sanctuarie within into the which Aaron was not to enter without his Priestly attire for his sound must be heard when he goeth in and out lest he die chap. 28.35 2. Because at the doore of the Tabernacle was placed the brasen Altar where the Priests were daily to offer sacrifice and therefore it was meet they
and put upon the lap of Aarons eare c. 1. Now followeth the third kinde of sacrifice which was of the kinde of Eucharisticall or peace offerings and in the consecration of Aaron and his sonnes divers sacrifices are used because this calling cater as omnes dignitate anteiret c. did excell all other in dignity Gallas 2. The peace offerings were of two soâ—â—s either to obtaine some blessing as to intreat for peace and prosperity or to give thankes for some blessing received in both these respects it was requisite that Aaron should offer peace offerings in his consecration botheâ— beg of God that he might prosper in the execution of his office as also to shew his thankfulnesse to God who had advanced him to such an high calling Tostat. qu. 10. 3. Yet this offering was not properly of the kind of peace offerings which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacifica peace offerings but this was the raâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milluim of filling or perfection vers 22. quia illia Sacerdotum consecratio perficâ—retur because thereby the consecration of the Priests was perfected Gallas QUEST XXV Why the bloud was put upon the right eare thumbe and toe of Aaron Vers. 20. PVt upon the lap of Aarons eare 1. Not in superiore parte auris in the upper part of Aarons eare as the Chalde but the nether lap Ian. Or soft part of the eare Genevens 2. The eare hand and foot are anointed with the bloud to signifie the purging and sanctifying of all their parts to make them fit for the Priesthood as Isaias tongue was touched with a coale from the Altar and so purified Isai. 6. Tostat. qu. 10. 3. Though the right eare right hand and foot are only named because dexterae partes sunt insigniores the right parts are more excellent yet thereby the consecration of the whole man is signified Simler 4. The â—ongue of the Priest is not here mentioned but the eare which is the sence of doctrine by the which the understanding is informed and without the which the tongue cannot speake for as the Wise-man saith He that heareth speaketh continually Prov. 21.28 And beside the eare is expressed to shadow forth the obedience of Christ in hearing and obeying his Fathers will Simler Calvin also giveth another reason Hîc non attingi dâ—cendi munus sed intercedendi That Christs office of teaching is not here touched but of mediating QUEST XXVI How the bloud was sprinkled upon the Altar round about Vers. 20. ANd shall sprinkle the bloud vpon the Altar round about 1. The Latine Translater here readeth Thou shalt powre the bloud vpon the Altar but the word is zarak to sprinkle First the Altar was sprinkled and then the rest was powred at the foot of the Altar vers 12. for if it had beene all powred there now whence should Moses haue had the bloud which in the next verse is said to be upon the Altar that is in some vessell there standing wherewith he besprinkled Aaron and the rest and their garments 2. Neither is R. Salomon his conjecture probable that the bloud was laid only upon two corners of the Altar not on the same side but one contrarie to the other for this is against the Text which saith that he sprinkled upon the Altar round about then not in two corners onely And beside if the bloud had beene put onely in two corners of the Altar it should haue beene laid not powred or sprinkled but the bloud was not put upon the hornes of the Altar in any peace offering as was used to bee done in sinne offerings Tostat. quaest 11. 3. And whereas the Altar is sprinkled round about wee must not understand this to bee done at the bottome round about upon the pavement but above so that the bloud might run downe to the bottome QUEST XXVII How the bloud and oyle was sprinkled upon their garments without spotting Vers. 21. ANd he shall take of the bloud c. and of the anoynting oyle c. 1. Some may thinke that this sprinkling of the bloud and oyle was done severally one after another But because there is mention made but of one sprinkling it is more like they were tempered and mingled together and so sprinkled Lyran. 2. R. Salomon thinketh that the oile was sprinkled in remembrance of Iacobs anointing the stone in Bethel with oile and the bloud in remembrance of the striking of the bloud of the paschall Lambe upon the doore-posts in Egypt But there was small affinity betweene those ceremonies and the consecration of the Priests Therefore this rather was the reason of it because almost all things in the Law were purified with bloud that the Priests garments might by this meanes be purified and sanctified most of all which they were to use in the sanctifying of others 3. And because the sprinkling of bloud and oile might seeme to be a blemish to the priestly garments some thinke that they were washed afterward But it is not like that that was washed off wherewith the garments were consecrated Some doe bring in here a miracle in that the garments were kept from spots and blemishes notwithstanding the sprinkling of bloud and oile upon them But we are not to admit of unnecessary miracles These spots then were very smaâ—l and so made no notable markes in the garment and if they did it was magis ad honorem quam horrorem c. more for honour than horror seeing thereby the priestly vestures were consecrated Tostat. qu. 11. QUEST XXVIII The mysticall signification of the ram of consecration with the rites thereof THe mysticall signification of this ceremony is this 1. The ram of perfection or consecration signifieth Christ Christus omnes in virtutibus perfectos constituit Christ maketh us perfect in all vertues hee it is that sanctifieth our eares hands and feet and all our parts and members as here the tip of the eare the right thumbe and great toe are touched with bloud Procopius 2. Hereby also is signified the obedience of Christ by dipping the eare in bloud who was obedient to his Father Simler 3. And hereby also the high Priest was put in mind of his duty by the dipping of the eare is signified that the Priest primum oracula Divina auscultare c. should first give eare to the Divine oracles and then teach them unto others Simler By the dipping of the thumbe and toe in bloud omnes actiones vitae c. all the actions of the life are expressed Calvin By the feet also in Scripture are signified the affections this dipping then of the hands and feet doth signifie Omnem actionum externarum internarum sanctificationem the sanctifying of all both externall and internall actions Simler 4. And by this sprinkling of the bloud is signified the sprinkling of Christs bloud by faith upon the hearts of the faithfull hac enim aspergillum illud est c. for this is that sprinkle wherewith our hearts are
Observations 1. Observ. That one affliction followeth another as long as we are in this life Vers. 1. WHere was no water for the people to drinke God doth divers wayes exercise his children and trie their faith as before with want of food so now with penury of water and presently after with warre Piscator And thus it falleth out in the desert and wildernesse of this life that one temptation followeth another till we come to the celestiall Canaan and so as the Scripture saith We must through many afflictions enter into the Kingdome of heaven Act. 14.22 2. Observ. Ministers must not intermit their dutie though it be evill accepted Vers. 4. ANd Moses cried to the Lord. Moses is not discouraged by the ingratitude and murmuring of the people to forsake his calling hee intermitteth not his dutie nor ceaseth to pray for them whereby the Ministers of Jesus Christ are taught that notwithstanding the evill acceptance with the world of their painfull and godly labours they should persever and continue still in discharging their dutie Marbach As Samuel saith God forbid that I should sinne against the Lord and cease praying for you â— Sam. 12.23 3. Observ. We must still goe forward and hold out to the end Vers. 1. THey departed by their journey As the Israelites stayed not in one place but still went forward approaching still nearer to the promised land so we must still goe forward in the pilgrimage of this life and hold out to the end of our journey till we have attained to our celestiall inheritance as the Apostle saith Let us studie to enter into that rest lest any man fall away after the same example of disobedience Heb. 4.11 Ferus 4. Observ. Prayer is not effectuall unlesse it be fervent Vers. 11. WHen he let his hands downe Amalek prevailed While Moses prayer was fervent it was effectuall but when his zeale abated which is signified by the letting downe of his hands he failed of the effect which teacheth us that so long as we lift up hearts and hands unto God by a lively faith we overcome our spirituall enemies but when our zeale waxeth cold and our faith faint they are superiour Piscator Therefore the Apostle having said The prayer of a righteous man availeth much addeth if it be fervent Iames 5.16 5. Observ. The punishment of the wicked though it be deferred will most certainly come Vers. 14. I Will utterly put out the remembrance of Amalek This was not presently accomplished but the judgements of God were suspended above 400. yeares untill the reigne of Saul which sheweth that the judgements of God though they bee deferred a long time yet in the end will most certainly come Marbach As the Apostle saith Whose judgement long agone is not farre off and their damnation sleepeth not 2. Pet. 23. CHAP. XVIII 1. The method and Argument THe summe of this Chapter is to shew the politike order of government instituted in Israel 1. By whom it was brought in 2. By what occasion 3. And the manner thereof First as touching the Author and adviser it was Iethro Moses father in law of whom three things are declared 1. His comming unto Moses both upon what occasion vers 1. whom he bringeth with him Moses wife and his two sons who are described by their names vers 3.4 whether he commeth vers 5. 2. His manner of entertainment when shee was come where these things are expressed 1. His message to Moses 2. Moses greeting vers 7. and narration of such things as the Lord had done for them vers 8. 3. Iethro his congratulation vers 9.10 and confession of God vers 11. 4. His solemne admittance and joyning to the people of God vers 12. Secondly the occasion followeth wherein is shewed the fact vers 13. and thereupon the conference betweene Iethro and Moses consisting of his demand vers 14. and Moses answer vers 15.16 Thirdly in the manner and matter of this forme of government 1. There is Iethro his reprehension of Moses order with his reasons vers 17.18 2. His advice and counsell is propounded what course should be taken in the greater and weightier causes which hee would have reserved to Moses owne hearing vers 19.20 what provision should bee made in chusing officers and governours for the rest vers 21.22 with the reasons of his counsell vers 23. 3. Then followeth the putting in practice of this counsell first by Moses vers 24.25 in chusing of such officers as Iethro prescribed then by the officers and Judges themselves vers 26. And so Iethro is dismissed vers 27. 2. The divers readings Vers. 1. The Prince of Midian I. C. rather than Priest B. G. cum cater cohen doth not onely signifie a Priest but Princeâ— as Davids sonnes are called cohanim not Priests but chiefe rulers for they being of the tribe of Iudah could not be Priests Tostatus Oleaster Vers. 1. The father in law I. V. cum caeter cognatur the kinsman L. but chothen signifieth rather a father in law as it is taken Exod 3.1 Vers. 2. Then Iethro Moses father in law tooke I.B.G. cum caeter then he tooke L. here the former part of the clause is clipped off Vers. 11. For in that thing wherein they were proud he is above them that is superiour unto them Iun. Better than because they dealt proudly against them L.S.P. for here these words in the thing which are omitted or wherein he dealt proudly against them did they perish V. or were destroyed themselves B. or were recompensed G. All these words are added by way of explanation But after the first reading ghalehem is better translated above them than against them and it is referred rather to the Lord than to the Egyptians and so the sense is full without any addition Vers. 23. If thou doe this thing and God commande thee both thou shalt be able to endure G.I.B.A.P. better than in these things which God commandeth thee thou mayst stand V. Here these things is added or if thou doe this thing thou shalt fulfill the commandement of God L. fulfill is added or God shall strengthen thee S. But the word tsavah signifieth to command See the meaning of these words afterward quest 23. 3. The Explanation of doubtfull and difficult questions QUEST I. Whether Iethro and Rohuel or Râ—ghuel were the same man Vers. 1. WHen Iethro the Priest or Prince of Midian 1. Some thinke that Reguel mentioned Exod. 2. Iethro here named and chap. 3.1 and Hobab Numb 10. were all one Sic Lyran Tostat. Pelarg. So also the Latine translator readeth Exod. 2. for Reguel Iethro Lyranus from the Hebrewes giveth this reason from the notation of the name Iethro and Hobab the first signifieth adjâ—ciens adding for he added unto other ordinances of Moses that of appointing officers and the other word signifieth diligens loving because hee loved the law of God and was converted to Judaisme But that Hobab Iethro and Reguel are not the same is evident